refer to the re-creation of the heavens and the earth, and the use of this as evidence on the question of annihilation—this is baseless; Arabic usage rules it out.

Another example is inferring His power to resurrect from His power to create in the first place, as in His words:

“And he sets forth an example for Us, forgetting his own creation. He says, ‘Who will give life to bones when they have decayed?’ (78) Say, ‘He who created them the first time will give them life, and He has full knowledge of every creation.’ (79)” [Yā Sīn 78–79]

And His words:

“If you are in doubt about the Resurrection, then indeed We created you from dust, then from a drop of semen, then from a clinging clot.” [al-Hajj 5]

And His words:

“It is He who originates creation, then brings it back, and that is easier for Him.”

Then He says:

“To Him belongs the highest description in the heavens and the earth, and He is the Almighty, the All-Wise. (27) He sets forth for you an example drawn from yourselves.” [al-Rūm 27–28]

He thus declares that the highest description belongs to Him. This supports our earlier point that the reasoning applicable to Him is a fortiori, not an analogy between equals. He has given two examples: one refuting the association of partners with Him, and another concerning the resurrection of creation. These concern the two fundamental principles: belief in Allah and belief in the Last Day.

Another instance is the saying of Allah Most High:

“Does man think he will be left to himself? (36) Was he not a drop of semen emitted? (37) Then he became a clinging clot, and He created and fashioned him. (38) Then He made from him the two sexes, male and female. (39) Is He not able to give life to the dead? (40)” [al-Qiyāmah 36–40]

Through the highest example He sets forth, He makes clear that the One who created man in this manner is all the more surely capable of bringing him back to life, and this is known through the innate disposition