Tafsir of Al-Baqarah 2:117

"The Originator (Badīʿ) of the heavens and the earth..."

It is said: "He originated (badaʿa) the thing," so it is "originative" (badīʿ), just as you say: "The man was eloquent (bazaʿa)," so he is "eloquent" (bazīʿ).

"The Originator of the heavens and the earth" This is an annexation of the sifah mushabbahah (adjective) to its subject—meaning: He who originates His heavens and His earth.

It has been said that al-badīʿ carries the meaning of al-mubdiʿ (the Originator), just as al-samīʿ (the Hearer) in the verse of ʿAmr: "Is it from Rayḥānah, the caller who hears (al-samīʿ)?" ...carries the meaning of al-musmiʿ (the one who makes heard). However, this view is subject to scrutiny.

"Be, and it is (kun fayakūn)" This is derived from kāna in its complete sense (i.e., existing/happening). It means: "He brings into existence, and it comes into existence." This is a metaphorical expression and a representation (tamthīl). It is not a literal speech, just as there is no literal speech in the verse: "When the girths said to the belly: 'Catch up!'"

The meaning is simply that whatever matters He decrees and wills to exist, it comes into existence and enters into being without resistance or delay—just as an obedient subject who, when commanded, complies without hesitation, refusal, or defiance.

By this, He emphasizes the impossibility of Him having offspring, for one who possesses this attribute of power is in a state entirely distinct from the states of physical bodies in their procreation.

It has been recited as badīʿu al-samāwāti (in the genitive case), as a substitute for the pronoun in lahu (to Him). Al-Manṣūr recited it in the accusative case (badīʿa) as a form of praise.

"And those who do not know say, 'Why does Allah not speak to us or a sign come to us?' Thus spoke those before them, similar to their saying. Their hearts are alike. We have made the signs clear for a people who are certain." (118)