Tafsir of Ar-Rum 30:26-27

Surah Ar-Rum (The Romans): Verses 26-27

When the preceding verses established the proof of the Resurrection (the second fundamental principle) and the Oneness of God (the first fundamental principle), He alluded to them by saying:

{And His is whosoever is in the heavens and the earth.}

This means He has absolutely no partner, because everyone in the heavens and everyone on earth, and the heavens and the earth themselves, belong to Him and are His property. Thus, all are submissive and obedient to Him. A partner would be a rival, similar to Him, so He has no partner at all.

Then He mentioned the other implication, saying:

{And He it is Who begins creation, then reproduces it, and that is easier for Him.}

This means, in your estimation, the reproduction (re-creation) is easier than the initial creation. This is because when someone performs an action for the first time, it is difficult for them, but when they perform a similar action afterward, it becomes easier.

Another interpretation is that it is easy for Him, just as when one says, "Allahu Akbar" (God is Great), it means He is Great.

A third interpretation is that re-creation is easier for the Creator than initial creation because in the beginning, there is the formation of the embryo (clot), then the chewed lump, then flesh, then bone, then He creates a human being, then brings him out as a child who grows up, and so on—all of which is difficult. However, in re-creation, He brings forth a perfectly formed human being, and it is easier for Him, as if by saying "Be, and it is."

The first view is the soundest, and we will elaborate on it by saying: "It is easier" might be because initial creation involves forming the parts and assembling them, whereas re-creation only involves assembly. Undoubtedly, one action is easier than two. This does not necessitate that the other action (initial creation) involves difficulty.

To clarify this: what is "easy" (hayyin) is that which does not tire the doer. What is "easier" (ahwan) is that which tires the doer less, by the primary measure. If someone says, "A strong man does not tire from moving a grain of wheat from one place to another," and the listener accepts that, then saying, "He does not tire from moving a mustard seed," is a reasonable statement that maintains its truthfulness.

Then He said:

{And His is the most exalted similitude in the heavens and the earth.}

This means that what we said—"It is easier for Him"—implies two things:

1. That the re-creation involves no fatigue, just as one says moving something light is easier than moving something heavy.
2. That which we mentioned regarding priority, without necessitating fatigue in the second instance.

Therefore, His statement {And His is the most exalted similitude} indicates that the ease mentioned in the second sense (priority without fatigue) does not imply the first sense (relative ease based on comparison to human effort).

Here, there is a subtlety mentioned by the author of Al-Kashshaf: God Almighty said in another place: {It is easy for Me} (Surah Maryam: 21), but here He said: {It is easier for Him} (ahwan 'alayh). He preceded the word 'ala (for/upon) there and postponed it here.

This is because the meaning stated there (in Maryam) is the creation of a child from an elderly woman, which is difficult for others but easy for Him alone. Thus, He said: {It is easy for Me}—meaning, easy for Me, not for others.

However, here, the meaning stated as "easier" is re-creation, and re-creation is easier for every creator than initial creation. Therefore, He said: {And it is easier for Him}—not as an exclusive statement. The precedence there was for the sake of exclusivity.

His statement {And His is the most exalted similitude in the heavens and the earth} has a meaning based on the first view (that it is easier for Him relative to your perception) and another meaning based on the second view (that it is easier for Him intrinsically).

Based on the first view, when He said {And His is the most exalted similitude}, and this similitude was set forth for the people on earth, it implies that He has the most exalted similitude among the examples of people (the inhabitants of the earth). It does not imply that He has the most exalted similitude among the examples of angels. So, He said: {And His is the most exalted similitude in the heavens and the earth}—meaning, this example is set for you, and He has the most exalted similitude beyond this example and every example set in the heavens.

Based on the second view, the meaning is that He has the most exalted similitude in His actions, even if He likens them to your actions and sets them as examples for you. However, His Essence is unlike anything else, so {His is the most exalted similitude}. This view is narrated from Ibn Abbas (may God be pleased with him).

It is also said that "the most exalted similitude" means the highest attribute, which is "There is no god but God."

And His statement {And He is the All-Mighty, the All-Wise} means He possesses perfect power over all contingent beings, and comprehensive knowledge of all existing things. Thus, He knows the individual parts in their locations and has the power to gather and assemble them.

{He sets forth for you a parable from yourselves: Do you have any partners among those whom your right hands possess in what We have provided for you, such that you are equal therein, fearing them as you fear yourselves? Thus do We detail the signs for a people who use reason.}

This verse presents an analogy drawn from your own experience. Do any of those whom your right hands possess (your slaves/servants) share with you as partners in the provision We have given you, such that you treat them as equals? Do you fear them with the same fear you have for yourselves? Thus, We detail the signs for people who use their intellects.