Al-Furqan: (59-60) He Who Created the Heavens...

Know that when the Almighty commanded the Messenger to rely upon Him, He described Himself with several attributes:

1. First: That He is the Ever-Living, who does not die, as stated: {And rely upon the Ever-Living Who does not die} (Al-Furqan: 58).
2. Second: That He is Knower of all things known, as stated: {And sufficient is He as regards the sins of His servants, being All-Aware} (Al-Furqan: 58).
3. Third: That He is capable of all possibilities, which is implied by His saying: {He Who created the heavens and the earth}.

His statement {He Who created} is connected to {the Ever-Living Who does not die}, because since He is the Creator of the heavens and the earth and all that is between them, it is established that He is capable of all forms of benefit and warding off harm, and that all blessings originate from Him. Therefore, reliance is due to Him alone.

There are several questions regarding this verse:

The First Question:

The days refer to the movements of the sun in the heavens. Before the heavens, there were no days. How then did God say He created them in six days?

Answer: It means in a duration whose measure is this duration. We argue that a thing measured by a limited measure, susceptible to increase, decrease, and division, cannot be pure non-existence. It must have existed. This necessitates the existence of a duration before the existence of the world, which implies the eternity of time.

We counter this by referring to time itself: the imagined duration that can accommodate ten days cannot accommodate five days, and the duration that can accommodate five days cannot accommodate ten days. This implies that the duration itself must have another duration, but since this implication does not arise, what you claim does not arise either.

Based on this, we suggest that perhaps God first created duration, and then the heavens and the earth within it over a measure of six days. Some people say these six days are from the days of the Hereafter, where each day is a thousand years, but this is remote, because specification must be by something known, not something unknown.

The Second Question:

Why was creation and origination limited to this specific measure?

Answer: According to our view, His Will and Power are sufficient for this specification. The Mu'tazila argue that there must be a rational incentive (a da'i of wisdom), which is that specifying the creation of the world in this measure is better for the accountable beings. This is remote for two reasons:

1. The realization of that wisdom is either necessary by its very nature or merely permissible. If it were necessary, it would not change and would be present at all times, thus it could not be the cause for specifying a particular time. If it were permissible, the realization of that wisdom at that specific time would require another specifying agent, leading to an infinite regress.
2. The difference between every aspect of creation that the intellect of the accountable being cannot grasp—since the realization of that difference is not felt—how can it invalidate the realization of benefits?

It is incumbent upon the accountable person, whether according to our view or the Mu'tazila's view, to cut off hope regarding such questions, for it is a shoreless sea. Examples include the number of the angels guarding Hell (nineteen), the bearers of the Throne (eight), the months of the year (twelve), the seven heavens and the earth, the number of prayers, the measures of Zakat obligations, and the measures of prescribed punishments and expiations.

Affirming that everything God Almighty has said is true constitutes the religion, and refraining from investigating these matters is obligatory. God Almighty has indicated this in His saying: {And We have not made the keepers of the Fire except angels. And We have not made their number except as a trial for those who disbelieve, that those who were given the Scripture may be certain, and that those who believe may increase in faith...} Then He said: {And none knows the soldiers of your Lord except He} (Al-Muddaththir: 31).

This is also the answer as to why He did not create them in an instant, though He was capable of doing so: it was to teach His creation gentleness and deliberation. It is narrated from Sa'id ibn Jubayr that He created them in six days, although He was capable of creating them in an instant, to teach His creation gentleness and deliberation. It is said that creation was completed on Friday, so God made it a festival for the Muslims.

The Third Question:

What is the meaning of His saying: {Then He established Himself above the Throne}?

It cannot be interpreted as domination or power, because domination and power are eternal attributes of God, and the particle thumma (then) cannot correctly enter upon them.

Answer: Settling/resting (istiqrār) is impossible, as it implies change, which is evidence of contingency, and it implies composition and partiality, all of which are impossible for God. Rather, it means: then He created the Throne and raised it while He was dominant, similar to His saying: {And We will surely test you until We know} (Muhammad: 31), where the meaning is "until the strivers strive, and We know them."

If one argues that this interpretation implies the Throne was created after the heavens, which is not the case due to His saying: {And His Throne was over water} (Hud: 7), we reply: the word (thumma) does not relate to the creation of the Throne, but to its raising above the heavens.

The Fourth Question:

What is the grammatical parsing of His saying: {The Most Merciful. So ask about Him an expert}?

{He Who created} is the subject (mubtada'), and {The Most Merciful} (Ar-Rahman) is its predicate (khabar). Or, Ar-Rahman is an attribute of Al-Hayy (The Ever-Living), and Ar-Rahman is the predicate of an omitted subject. For this reason, Al-Zajjaj and others permitted pausing at {above the Throne} and then starting a new sentence with Ar-Rahman, meaning: He is The Most Merciful, to Whom alone prostration and glorification are due. It is also possible that Ar-Rahman is the subject and {So ask about Him an expert} is its predicate.

The Fifth Question:

What is the meaning of His saying: {So ask about Him an expert}?

They mentioned several interpretations:

1. Al-Kalbi said: It means "Ask an expert about Him," and the pronoun bihi (about Him) refers to what we mentioned: the creation of the heavens and the earth and establishing Himself above the Throne. The bā' (in bihi) is for connection to the expert, and that expert is God Almighty, because reason offers no proof regarding the manner of God's creation of the heavens and the earth, so no one knows it except God. Ibn Abbas narrated that this expert is Gabriel, peace be upon him, and the bā' was placed earlier for the sake of the verse endings and good structure.
2. Al-Zajjaj said: His saying {bihi} means anhu (about it/Him). The meaning is: "Ask an expert about it." This is the view of Al-Akhfash, similar to His saying: {A questioner asked concerning a punishment about to befall} (Al-Ma'arij: 1). Alqamah ibn 'Abdah said:

   If you ask me about women, indeed, I am a physician skilled in the ailments of women.

3. Ibn Jarir said: The bā' in {bihi} is superfluous, meaning: "Ask Him for an expert." Khabīran (an expert) is in the accusative case (naṣb) as a circumstantial adverb (ḥāl).
4. It is also suggested that {bihi} is used as an oath, like His saying: {And fear Allah, by Whom you ask one another} (An-Nisa': 1).

As for His saying: {And when it is said to them, "Prostrate to the Most Merciful," they say, "And what is the Most Merciful?"}, this reports the speech of a people who said this.

It is possible they were ignorant of God Almighty, or that they knew Him but denied Him, or that even if they acknowledged Him, they were ignorant that this name belongs to God. Many commentators favor the last view, saying Ar-Rahman is a name mentioned in previous scriptures, but the Arabs did not know it.

Muqatil narrated that Abu Jahl said that what Muhammad was saying was poetry. The Prophet (PBUH) replied that poetry is not like this; this is the speech of Ar-Rahman. Abu Jahl exclaimed, "Bravo! By God, this is indeed the speech of the Ar-Rahman of Yamama, He teaches you!" The Prophet (PBUH) replied: "The Ar-Rahman is the God of heaven, and the revelation comes to me from Him." Abu Jahl then said: "O clan of Ghālib, who will excuse me from Muhammad? He claims God is One, yet he says God teaches me and Ar-Rahman. Are you not aware that they are two gods? Then he says your Lord is God, Who created these things, but Ar-Rahman is Musaylimah [the false prophet]."

Al-Qadi said the closest interpretation is that they were denying God, not just the name, because the word Ar-Rahman is Arabic, and they knew it implied exaggeration in bestowal. If we hold that they were denying God, their statement {And what is the Most Merciful?} is the inquiry of one seeking the reality, similar to Pharaoh's statement: {And what is the Lord of the worlds?} (Ash-Shu'ara': 23). If we hold that they acknowledged God but were ignorant that He is designated by this name, then their statement {And what is the Most Merciful?} is an inquiry about the name itself.

As for His saying: {Shall we prostrate to that which you command us?}, the meaning is: "Shall we prostrate to that which you command us to prostrate to," based on the interpretation "I commanded you to do good," or "to your command to us." It is also read with a yā' (ya'murunā), as if some were saying to others: "Shall we prostrate to what Muhammad commands us, or what the one named Ar-Rahman commands us, whom we do not know?" Their command only increased their aversion. It should have been a catalyst for action and acceptance.

Al-Ḍaḥḥāk said: The Messenger of God (PBUH), Abu Bakr, 'Umar, 'Uthmān, 'Alī, 'Uthmān ibn Maẓ'ūn, and 'Amr ibn 'Absah prostrated. When the polytheists saw them prostrating, they moved away to a corner of the mosque, mocking them. This is what is meant by His saying: {it increased them in aversion}, meaning their prostration increased their aversion.

{Blessed is He Who has placed in the heaven constellations and has placed therein a lamp and a moon giving light. * And it is He Who has made the night and the day in succession for those who intend to remember or intend gratitude.}