Yunus: (3) Indeed, your Lord is Allah...

Know that when the Almighty recounted the infidels' astonishment regarding revelation, prophethood, and messengership, He then removed that astonishment by stating that it is by no means improbable for the Creator of all things to send a messenger to them, one who brings good tidings of reward for righteous deeds and punishment for vain and corrupt deeds.

This response is complete and perfect only by establishing two matters:

1. Establishing that this universe has an Overpowering, Capable God whose decree is effective in commanding, forbidding, and imposing obligations.
2. Establishing the gathering, resurrection, and the Day of Judgment, so that the reward and punishment, which the prophets informed us about, can take place.

Therefore, the Almighty mentioned in this place what indicates the realization of these two objectives.

As for the first, establishing divinity, it is through His saying:

{Indeed, your Lord is Allah, who created the heavens and the earth...}

As for the second, establishing the Return (Ma'ad), the gathering, and the resurrection, it is through His saying:

{To Him is your return, all of you. That is the promise of Allah, truly...} (Yunus: 4)

Thus, it is established that this arrangement is of the utmost beauty and the peak of perfection.

In this verse, there are several issues:

Issue 1: Proof of the Creator's Existence

We have previously mentioned in this book and in rational theological works that the proof for the existence of the Creator, the Exalted, is either through contingency (imkān) or origination (ḥudūth). Each of these is considered either in the substances (dhawāt) or in the attributes (ṣifāt). Thus, the total number of paths leading to the existence of the Creator is four: contingency of substances, contingency of attributes, origination of substances, and origination of attributes.

These four are considered sometimes in the upper world (the realm of the heavens and stars) and sometimes in the lower world. Most of the proofs mentioned in theological books rely on the contingency and origination of attributes, sometimes concerning the upper world and sometimes the lower world.

What is mentioned here is relying on the contingency of the celestial bodies in their measures and attributes. The proof for this is established in several ways:

The First Way: The celestial spheres are undoubtedly composed of indivisible parts. If this is the case, they necessarily require a Creator and Determiner.

• Explanation of the First Point: The spheres are undoubtedly divisible by hypothetical division. We have proven in rational theological books that whatever is hypothetically divisible must be composed of parts and components. We have also proven that the philosophers' assertion that a body is divisible but remains a single entity in itself is a corrupt and false statement. Therefore, it is established that the celestial spheres are composed of indivisible parts. Once this is established, they must be in need of a Creator and Determiner. This is because, when they were composed, some of those parts ended up inside that sphere, and some ended up on its surface. These parts are equal in nature, essence, and reality. The philosophers concede the validity of this premise, saying that these parts are simple elements, and it is impossible for them to be composed of parts with differing natures. If this is established, we say: The placement of some parts inside and some outside is a possible occurrence, subject to change—the inside could become the outside, and the outside the inside. Since this is the case, these parts, at the time of their composition, must have required a Director and an Overpowerer to specify some parts as internal and others as external. This proves that the spheres, in their composition, shapes, and attributes, are in need of a Capable, Knowing, Wise Director.

The Second Way: Arguing from the attributes of the spheres to the existence of the Capable God. We say: The movements of these spheres have a beginning. If this is the case, these spheres require a Mover and an Overpowering Director for their movements.

• Explanation of the First Point (Movement has a beginning): Movement is defined as a change from one state to another. This essence necessitates being preceded by the state from which the transition occurred. Eternity (Azal) contradicts being preceded by something else. Therefore, combining movement with eternity is impossible. Thus, it is established that the movements of the spheres have a beginning. If this is established, it must be said that these celestial bodies were non-existent in eternity, or if they existed, they were stationary and still, and not moving. In either case, their movement has a beginning.
• Explanation of the Second Point (Necessity of a Director): Since the movement began at that specific time, and not before or after, there must be a specificizer (mukhassiṣ) and a preferential determiner (murajjiḥ). This determiner cannot be an inherent cause (mūjib bi-dhātih), because if it were, the movement would have occurred before that time, as the cause for that movement was present before that time. Since this is refuted, it is established that the determiner is a choosing agent (qādir mukhtār), which is what is sought.

The Third Way: Arguing from the attributes of the spheres to the existence of the choosing God. This is based on the fact that the parts of one sphere are specific to it and not to another sphere, and vice versa. The specialization of each sphere to its specific parts is possible, and it requires a determiner, leading back to the first argument.

This concludes the presentation of the proof mentioned by Allah in this verse.

Questions Regarding the Verse

Question 1: The word {الذى} (who/which) is used to refer to a singular entity when attempting to define it by a known proposition. For example, if asked, "Who is Zayd?" you might answer, "The one whose father is Manlaq." This definition is only appropriate if the fact that his father is Manlaq is already known to the listener. Here, when Allah says: {Indeed, your Lord is Allah, who created the heavens and the earth in six days}, this definition is only appropriate if the fact that He created the heavens and the earth in six days was already known to the listener. The Arabs were not aware of this, so how is this definition appropriate?

Answer: This statement is famous among the Jews and Christians, as it is mentioned at the beginning of what they claim to be the Torah. Since it was famous among them, and the Arabs associated with them, it is likely that the Arabs also heard it from them. For this reason, this definition is appropriate.

Question 2: What is the benefit of specifying the days in which Allah created them?

Answer: Allah is capable of creating the entire universe in less than the blink of an eye. The proof is that the universe is composed of indivisible parts. An indivisible part can only be brought into existence instantaneously (دفعة واحدة). If we assume its existence occurs over a duration of time, that time is necessarily divisible into successive moments (ānāt). Did anything of that creation occur in the first moment or not? If nothing occurred in the first moment, it falls outside the duration of creation. If something occurred in the first moment and something else in the second, then if these are parts of that indivisible part, the indivisible part becomes divisible, which is impossible. If they are something else, then the creation of the indivisible part can only happen at one instant, all at once. The same applies to the creation of all parts. Thus, it is established that Allah is capable of creating the entire universe instantaneously, and He is certainly also capable of creating it gradually.

If this is established, we have two views here:

1. The view of our scholars (Ash'arites): It is appropriate for Him to do whatever He wills, and none of His actions are explained by any wisdom or interest. According to this view, the question, "Why did He create the world in six days and not in a single moment?" falls away. We say: He did everything, and there is no cause for His action; therefore, none of His rulings or actions are explained by a cause.
2. The view of the Mu'tazila: They say that His actions must contain benefit and wisdom. In response, the Qadi (Al-Razi) said: It is not improbable that Allah's creation of the heavens and the earth in this specific duration was more conducive to consideration for some of the accountable beings.

The Qadi then asked: Who is the being considered, and what is the nature of the consideration? He answered: The being considered is an accountable or non-accountable creature (animal) whom Allah created before or concurrently with the creation of the heavens and the earth. Otherwise, creating them would be futile.

If it is asked: Why could He not have created them for an animal He would create later? We reply: Allah does not fear missing out (al-fawāt). It is not permissible for Him to precede the creation of something from which no one benefits, for the sake of an animal that will come later. This is only permissible for us in the preliminaries of matters because we fear missing out and lack of capability.

He said: If this is established, then what is narrated in the tradition—that the creation of the angels preceded the creation of the heavens and the earth—is correct.

If it is asked: Those angels must have a place, but before the creation of the heavens and the earth, there was no place. How could they exist without a place? We reply: He who can settle the Throne and the heavens and the earth in their places is certainly not incapable of settling those angels in their domains by His power and wisdom.

The nature of the consideration (in creating gradually) is that when a being considered exists, it is not impossible that considering what is witnessed moment by moment is stronger. The proof is that what occurs gradually indicates that it proceeds from a Wise Agent. Creation all at once does not indicate this.

Question 3: Are these days like the days of this world, or as narrated from Ibn Abbas, that they are six days of the Hereafter, each day being a thousand years of what you count?

Answer: The Qadi said: The apparent meaning is that it is a definition for His servants of the duration of their creation, and this definition is only appropriate if the duration is these known days.

One might argue: Since the definition uses the days mentioned in the Torah and the Gospel, and what is mentioned there are the days of the Hereafter, not the days of this world, this does not invalidate the definition.

Question 4: These days are measured by the rising and setting of the sun, a phenomenon that did not exist before their creation. How can this definition be understood?

Answer: The definition is achieved by saying: If the origination of the heavens and the earth had occurred over a duration, and if there were rotating spheres, a sun, and a moon during that duration, then that duration would have been equal to six days.

One might argue: This implies the existence of a duration before the creation of the world, during which the world originated, which necessitates the eternity of the duration.

Answer: That duration is not existent; rather, it is posited and imagined. The proof is that this specific duration is contingent (ḥādith), and its contingency does not require another duration, otherwise, an infinite sequence of times would be necessary, which is impossible. Whatever they say regarding the contingency of duration, we say the same regarding the contingency of the world.

Question 5: The word "day" (yawm) sometimes means the day with its night, and sometimes it means only the daylight. Which is intended here?

Answer: The common usage in the language is that "day" refers to the day along with its night.

Issue 2: {Then He established Himself upon the Throne}

Regarding His saying: {Then He established Himself upon the Throne}, there are several discussions:

The first is that this phrase suggests that Allah is settled upon the Throne. The detailed discussion on this is found at the beginning of Surah Taha, but we suffice here with a brief statement. We say: This verse cannot be taken literally, and this is indicated by several points:

1. Literal Meaning Implies Need: Establishing oneself upon the Throne means being supported by it, settled upon it, such that if the Throne were absent, He would fall or descend, just as when we say, "So-and-so is established upon his couch," this meaning is understood. Establishing this meaning requires that He needs the Throne, and that if the Throne were absent, He would fall, which is impossible, as the Muslims agree that Allah is the Sustainer and Preserver of the Throne, and no one says the Throne sustains or preserves Allah.
2. Implication of Change: The saying {Then He established Himself upon the Throne} implies that before that, He was not established upon it. This implies that Allah changes from one state to another, and whoever changes is contingent (ḥādith), which is agreed upon as false.
3. Implication of Prior Motion: Since the establishment occurred at this time, it implies that before this time, Allah was agitated or moving, all of which are attributes of contingent beings.
4. Implication of Need After Creation: The apparent meaning suggests that Allah established Himself upon the Throne after creating the heavens and the earth, because the word {Then} (Thumma) implies sequence (tarakhi). This indicates that before creating the Throne, Allah was independent of it. If He created the Throne, it is impossible for His essence and reality to change from independence to need. Therefore, He must remain independent of the Throne even after creating it, and one who is independent of something cannot be established upon it.

Thus, by these proofs, it is established that this verse cannot be taken literally by consensus, and if so, it cannot be used to prove the existence of a location or direction for Allah.

Issue 3: The Meaning of the Throne (Al-'Arsh)

Muslims agree that above the heavens is a great body, which is the Throne. If this is established, we ask: Is the Throne mentioned in this verse that physical Throne, or something else? There are two views:

The First View (Chosen by Abu Muslim al-Isfahani): It does not refer to that physical Throne. Rather, {Then He established Himself upon the Throne} means that after creating the heavens and the earth, He leveled and raised their expanse. Every structure is called a 'arsh (throne/structure), and its builder is called ʿārrish. Allah says: {And of the trees and of what they construct} (An-Nahl: 68), meaning they build. He also said regarding a ruined village: {And its roofs were fallen down upon its trellises} (Al-Hajj: 45), meaning the village was empty of its inhabitants while its structure and ceilings remained standing. He said: {And His Throne was upon the water} (Hud: 7), meaning its structure. Allah mentioned this because it is astonishing in power: builders construct on solid ground away from water so it doesn't collapse, but Allah built the heavens and the earth upon water to make the intelligent recognize His power and perfect majesty.

Establishing oneself upon the Throne (al-istiwā’ ‘ala al-‘arsh) means dominating it through overpowering control (al-qahr). The proof is His saying: {That you may sit firmly upon their backs, then remember the favor of your Lord when you have settled upon them} (Az-Zukhruf: 12-13). Abu Muslim said: Thus, the word is capable of bearing this meaning we mentioned. We must therefore interpret the word according to this, and it is not permissible to interpret it as the Throne in the heavens. The proof is that establishing the existence of the Creator must be done through something known and witnessed. The Throne in the heavens is not such a thing, whereas the celestial bodies and the earth are witnessed and perceptible, so arguing from their states regarding the existence of the Wise Creator is sound, correct, and good.

He further said: What reinforces this is that His saying: {created the heavens and the earth in six days} refers to creating their substances, and His saying: {Then He established Himself upon the Throne} refers to leveling them and shaping them into forms suitable for their interests. In this way, this verse aligns with His saying: {Is the creation of you more difficult or is the heaven? He constructed it. He raised its expanse and proportioned it} (An-Nazi'at: 27-28). He first mentioned that He built it, then mentioned that He raised its expanse and proportioned it. Similarly here: He mentioned by {created the heavens and the earth} that He created their substances, then mentioned by {Then He established Himself upon the Throne} that He proceeded to structure, level, and shape them into forms appropriate for them.

The Second View (The famous view of the majority of commentators): The Throne mentioned in this verse refers to the great body in the heavens. These scholars said that His saying: {Then He established Himself upon the Throne} cannot mean that He created the Throne after creating the heavens and the earth, because Allah said in another verse: {And His Throne was upon the water} (Hud: 7), which indicates that the formation of the Throne preceded the creation of the heavens and the earth. Rather, this verse must be interpreted in other ways, such as: Then He manages the affair while established upon the Throne.

The Third View: The Throne means Kingship (al-milk). It is said, "So-and-so inherited his throne," meaning his kingdom. Thus, {Then He established Himself upon the Throne} means that when Allah created the heavens and the earth, and the spheres and stars revolved, and due to their rotation, the four seasons and the different states of minerals, plants, and animals came into being, at this time the existence of these creatures and beings was realized. In essence, the Throne refers to the Kingdom, and Allah's Kingdom refers to the existence of His creation, and the existence of His creation only occurred after the creation of the heavens and the earth. Hence, it is correct to use the particle {Then} (Thumma), which implies sequence, regarding the establishment upon the Throne. And Allah knows best His intent.

Issue 4: {He manages the affair}

His saying: {He manages the affair} means that He decrees and determines according to the requirement of wisdom, and He does what is correct in His actions, observing the outcomes and consequences of matters, so that what should not exist does not come into being. The intended meaning of {the affair} (al-amr) is the situation, meaning He manages the affairs of creation and the dominion of the heavens and the earth.

If it is asked: What is the significance of this clause? We reply: By establishing that He is the Creator of the heavens and the earth in six days and that He established Himself upon the Throne, He demonstrated the utmost majesty and glory. He then followed this with this clause to indicate that no matter or event occurs in the upper world or the lower world except by His decree, management, judgment, and wisdom. This becomes proof of the ultimate power, wisdom, knowledge, and encompassing management, and that He is the Originator of all possibilities, and to Him all needs return.

Issue 5: {There is no intercessor except after His permission}

Regarding His saying: {There is no intercessor except after His permission}, there are two views:

The First View (The famous one): It means that His management of things and His creation of them do not occur through the intercession of an intercessor or the management of a manager. No one dares to intercede with Him concerning anything except after His permission, because He knows best the place of wisdom and correctness, so they are not permitted to ask Him for what they do not know to be correct and beneficial.

If it is asked: How is it appropriate to mention the intercessor in the context of the beginning of creation? It is only appropriate in the context of the Hereafter. The answer is in several ways:

1. The view of Al-Zajjaj: The infidels addressed by this verse used to say that their idols are their intercessors with Allah. This statement is meant to refute them, similar to His saying: {On the Day the Spirit and the angels will stand in ranks, they will not speak except for one whom the Most Merciful has permitted} (An-Naba: 38).
2. It can be said that when He clarified that He is the God of the universe, independent in managing it without a partner or rival, He clarified the matter of the beginning by saying: {He manages the affair}, and the state of the Return by saying: {There is no intercessor except after His permission}.
3. It can also be said that Allah established the management of affairs at the beginning of the world's creation in the best manner, closest to observing interests, even though there was no intercessor pleading for the attainment of those interests. This proves that the God of the universe looks after His servants, is benevolent to them, and desires good and mercy for them, and He does not need the presence of an intercessor to be so.

The Second View (Mentioned by Abu Muslim al-Isfahani): The intercessor here refers to the second element (the pair, contrasting with the odd number, witr). The meaning of the verse is that He created the heavens and the earth alone, with no living being or partner assisting Him. Then He created the angels, jinn, and humans. This is what is meant by {except after His permission}, meaning no one originated or entered existence except after He commanded it: "Be," and it was.

Know that when Allah clarified these proofs and explained these states, He concluded with His saying: {That is Allah, your Lord, so worship Him}, thereby clarifying that worship is only suitable for Him, and indicating that He is the one deserving of all worship because He is the Bestower of all the blessings He mentioned and described.

Then He followed this with: {Will you not then remember?}, indicating the obligation to reflect upon these overwhelming and clear proofs. This indicates that reflecting upon Allah's creation and deriving proof from it regarding His Majesty, Might, and Greatness is the highest rank and the most perfect degree.

{To Him is your return, all of you. That is the promise of Allah, truly. Indeed, He begins creation; then He returns it, that He may justly reward those who have believed and done righteous deeds. But those who disbelieved will have a drink of scalding water and a painful punishment for what they used to disbelieve.}