Q: (15) Have We then become weary with the first creation?

There are two interpretations regarding this:

The First Interpretation: It is an argument based on the signs within the self (the nafs). We have repeatedly mentioned that the signs (proofs of God's existence and power) are twofold: those in the horizons (external world) and those within the selves, as stated: "We will show them Our signs in the horizons and within themselves" (Fussilat: 53).

When God mentioned the signs in the horizons, He connected some of them with the conjunction 'and' (و), such as: "And the earth We have spread out" (Al-Hijr: 19), and in other places, He mentioned the sign within the self. In this context, there are subtle linguistic and semantic points.

Linguistically: When mentioning the external (horizonal) signs, God connected them using the conjunction 'and' (و), saying: "And the earth We have spread out," and "And We sent down from the sky blessed water" (Qaf: 9). Then, when mentioning the sign within the self, He used the interrogative particle (أ) followed by the particle ف (Fa). This indicates that those signs are of one category, and this (the self) is of another category, so He did not make this secondary to that. A similar consideration is observed at the end of Surah Ya-Sin, where He said: "Does man not see that We created him..." (Ya-Sin: 77), yet He did not conjoin the horizonal sign there.

The reason for this difference: Here, they expressed disbelief regarding the Resurrection, saying: "That is a distant return" (Qaf: 3). Therefore, God argued with the greater proof—the creation of the heavens—and then descended (to the self). It is as if He said: There is no need for that external argument; rather, within themselves is the proof of its possibility. In Surah Ya-Sin, their disbelief was not mentioned, so He began with the lesser (the self) and ascended to the greater (the heavens).

The Second Interpretation: The "first creation" might refer to the creation of the heavens, as it is the primary creation. It is as if God said: "Have they not looked at the sky?" (Qaf: 6), and then asked: "Have We then become weary with this creation?" This is supported by His statement: "Have they not seen that Allah, Who created the heavens and the earth, was not wearied by their creation?" (Al-Ahqaf: 33).

This interpretation is further supported because God follows this verse with: "And We have certainly created man, and We know what his soul whispers to him" (Qaf: 16). This is like arguing from the creation of man, which is conjoined by the particle و (wa) to the preceding creation (the structure of the heavens, the spreading of the earth, the sending down of water, and the growth of gardens).

Regarding the use of the definite article for the "first creation" (الخلق الأول) and the indefinite article for a "new creation" (خلق جديد), there are two points:

1. The first creation is known to everyone and is self-evident. The new creation is not self-evident to everyone, nor is it known to everyone individually. Furthermore, the discourse is directed at them, and they were not aware of the new creation.
2. This is to emphasize their complete denial of the second creation. It is as if they asked, "Can we have a creation at all?" in complete denial.

His statement: "Nay, but they are in confusion about a new creation" (بل هم فى لبس من خلق جديد). This means: We have not become weary; rather, they are in doubt concerning a new creation. That is, there is no impediment from the perspective of the Agent (God), so the issue lies with the object—the new creation—because they claimed it was impossible. The occurrence of the impossible does not imply inability on the part of the Agent. That which is doubted is called multebis (confusing/obscured), just as that which is certain is called dhahir (clear) and manifest. The confusion (lubs) is attributed to the matter itself, as one says, "This matter is clear," or "This matter is confusing." Here, it is attributed to them: "Nay, but they are in confusion" (بل هم فى لبس). This is because something might be behind a veil, yet the observer is seeing it; thus, the matter is hidden from the perspective of the viewer. Hence, He said here: "Nay, but they are in confusion." The particle مِن (min) in "concerning a new creation" (من خلق جديد) conveys the meaning of the beginning of the extent, as if the confusion originated from that new creation.

(16) And We have certainly created man, and We know what his soul whispers to him, and We are closer to him than [his] jugular vein.