The Sovereign (3) Who created seven...

As for the proof of Power, it is His saying: {Who created seven heavens layered one above another} (Al-Mulk: 3). In this, there are several issues:

Issue 1: The word Ṭibāqan (layered)

The author of Al-Kashshāf mentioned three interpretations for {ṭibāqan}:

1. It means one layer matching another above it, derived from ṭābaqa an-na‘l (he fitted the sole to the upper part of the sandal), meaning one layer upon another. This is a description using the verbal noun (masdar).
2. It could be an implied phrase meaning: "possessing layers" (dhātu ṭibāq).
3. It could imply the passive form: "they were made layered" (ṭūbiqat ṭibāqan).

Issue 2: The indication of these heavens regarding Power

The evidence for Power derived from these heavens is in several aspects:

1. They remain suspended in the air without pillars or chains.
2. Each one is assigned a specific measure, even though it was possible for them to be larger or smaller.
3. Each one is assigned a specific motion, determined by a fixed measure of speed and slowness, moving toward a specific direction.
4. They are themselves created entities (muḥdathah).

All of this indicates their reliance upon an All-Powerful Being, perfect in His ability.

As for the proof of Knowledge, it is His saying: {You do not see in the creation of the Most Merciful any inconsistency. So return your vision [to the sky]; do you see any flaws?} (Al-Mulk: 4). In this, there are several issues:

Issue 1: The Qira'at (Recitations) of Tafāwut

Hamzah and Al-Kisā’ī recited it as {min tafāwut} (with a tā’), while the rest recited it as {min tafūt} (without a tā’).

• Al-Farra’ said they are equivalent, like taẓharu and taẓāharu, or ta‘ahhada and ta‘āhadu.
• Al-Akhfash preferred {tafāwut} because people say tafāwata al-amr (the matter was missed/escaped), but rarely say tafūta.
• Abū ‘Ubaydah preferred {tafūt}, arguing that tafūta ash-shay’ means the thing escaped (fāta), citing a narration where a man tafūta (escaped/eluded) his father concerning his wealth.

Issue 2: The meaning of Tafāwut (Inconsistency/Disparity)

The reality of tafāwut is the lack of proportion, as if one part of a thing does not suit or correspond to another. This is why they say: "A connection that is mutafāwit (disparate) is opposed to one that is mutanāsib (proportioned)."

Regarding the interpretations of the exegetes:

• As-Suddī said {min tafāwut} means any defect or flaw, such that an observer might say: "If it were like this, it would be better."
• Others said tafāwut means futūr (cracks/fissures), based on the subsequent phrase: {do you see any flaws?}. This is analogous to His saying: {And you will not see in it any divergence [or cracks]} (Al-Qamar: 20).
• Al-Qaffāl suggested that the meaning might be: "You do not see any inconsistency in the creation of the Most Merciful regarding the evidence pointing to the wisdom of its Maker, and that He did not create it in vain."

Issue 3: The addressee of the command

The address in {mā tarā} (you do not see) is either to the Prophet (peace be upon him) or to every hearer. The same applies to the command: {So return your vision [to the sky]; do you see any flaws? Then return your vision again and again, [and] your vision will return to you humbled and exhausted} (Al-Mulk: 4-5).

Issue 4: The structure of the verses

The word {ṭibāqan} is an adjective for the heavens. The subsequent phrase {mā tarā fī khalq ar-Raḥmān min tafāwut} is another adjective for the heavens. The implied structure is: "He created seven heavens layered, in which you see no inconsistency." However, the phrase {khalq ar-Raḥmān} (the creation of the Most Merciful) is substituted for the pronoun to magnify their creation and point to the reason for their freedom from inconsistency—namely, that the Creator is the Most Merciful, and it is by His overwhelming power that such a proportionate creation is made.

Issue 5: The evidence for Allah's perfect Knowledge

The way this verse proves the perfection of Allah’s Knowledge, the Exalted, is that sensory perception indicates that these seven heavens are created bodies, fashioned with precision and perfection. Any agent whose action is precise and perfect must necessarily be knowledgeable. Thus, this indicates that the Almighty is Knower of all knowables. His statement {You do not see in the creation of the Most Merciful any inconsistency} points to their being perfectly fashioned and precise.

Issue 6: The Mu‘tazilite argument and the refutation

Al-Ka‘bī used this verse as proof that sins are not created by Allah. He argued: Allah negated inconsistency in His creation. This negation cannot mean inconsistency in size, smallness, defect, or flaw, because these exist in human actions. Therefore, it must be interpreted as negating inconsistency in the wisdom behind His creation. This, he claimed, proves that the actions of servants are not His creation, given the inconsistency present in them (some being ignorance, some falsehood, some foolishness).

The Refutation: Rather, we interpret it as meaning there is no inconsistency relative to Him, in the sense that everything that occurs is possible for Him according to His Power, Will, and inclination, and nothing that proceeds from Him is inherently ugly or reprehensible. Why, then, should interpreting the verse as negating inconsistency in the manner we mentioned be more appropriate than interpreting it as negating inconsistency in the manner we mentioned first?

Furthermore, the Almighty emphasized the perfection of their precise fashioning by saying: {So return your vision again and again, [and] your vision will return to you humbled and exhausted}. This means that after stating {You do not see in the creation of the Most Merciful any inconsistency}, it is as if He then said: "Perhaps you do not judge based on that single glance, or rely upon it because a mistake can occur in one look. But return your vision and repeat the gaze a second time, until you are certain that there is absolutely no inconsistency in the creation of the Most Merciful."

Futūr is the plural of fatr, which means a split or crack. It is said faṭarahu fa-nfaṭara (he split it, and it split open). From this comes faṭr nāb al-ba‘īr (the splitting of the camel's tooth), just as shaqq (a split) is used. The meaning is a split in the flesh that reveals something. The exegetes said: {do you see any flaws?} means: any furūj (openings), ṣudū‘ (cracks), shiqūq (fissures), futūq (ruptures), or khurūq (holes)—all these are their terms.

Then the Almighty said:

{Then return your vision again and again, [and] your vision will return to you humbled and exhausted} (Al-Mulk: 5).