Al-A'raf (The Heights): 185

He said: {And have they not looked into the dominion (Malakūt) of the heavens and the earth...}

Know that the proofs of the dominion of the heavens and the earth regarding the existence of the Wise, Ancient Creator are numerous. We have detailed them repeatedly in this Book, so there is no benefit in repetition.

Then He said: {...and what Allah has created of anything...}

The purpose here is to alert [them] that the proofs for the Oneness (Tawhid) are not confined to the heavens and the earth. Rather, every atom in the world of bodies and spirits is a dazzling proof and an overwhelming evidence for Tawhid.

Let us establish this meaning with an example: When light falls upon a crack in a house, the dust particles and motes become visible. Let us consider a single one of those particles. We say that it indicates the Wise Creator from infinitely many aspects.

1. Regarding Location (Hiz): It is specifically confined to a certain space out of an infinite number of spaces in infinite emptiness. Every one of those infinite spaces where this particle could have been located, its confinement to this specific space is among the possible (mumkināt) and contingent (jā'izāt) matters. A contingent thing must have a specific determiner (mukhaṣṣiṣ) or preponderating factor (murajjiḥ). If that determiner were a body, the question returns to it. If it is not a body, then it is Allah, the Exalted.

2. Regarding Motion and Rest: That particle is never devoid of motion or rest. Everything that is so is created (muḥdath). The creation of anything must be confined to a specific time, even though its occurrence before or after that time was possible. Its confinement to that specific time when it occurred must be due to the specification of an Ancient Specifier. If that specifier were a body, the question returns to it. If it is not a body, then it is Allah, the Exalted and Glorified.

3. Regarding Attributes: That particle is equal to all other bodies in occupying space (taḥayyuz) and extension (jismiyyah), yet it differs from them in color, shape, nature, taste, and all other attributes. Its specificity in all those attributes by which it differs from other bodies must be among the contingent possibilities. A contingent possibility must have a preponderating factor. If that factor were a body, the first inquiry returns to it. If it is not a body, then it is Allah, the Exalted.

Thus, it is established that that single particle indicates the existence of the Creator from infinitely many aspects and infinitely many considerations. The same applies to all parts of the corporeal and spiritual world—its individuals and composites, its lower and higher realms.

At this point, the truth of what the poet said becomes clear to you:

And in everything there is a sign, Indicating that He is One.

Once you know this, the benefit of the Almighty’s saying {...and what Allah has created of anything} becomes apparent.

After drawing attention to these wondrous secrets and subtle points, Allah followed it up with what necessitates strong encouragement toward this contemplation and reflection: {...that perhaps their term has drawn near.} (Al-A'raf: 185)

The word {وَأَنَّ} (wa anna) in {وَأَنَّ عَسَى} is the lightened form of the heavy inna. Its meaning is: "And indeed, perhaps..." The pronoun refers to the matter/situation (ḍamīr al-sha'n). The meaning is: "Perhaps their appointed time has drawn near, so they will perish upon disbelief and end up in the Fire." If this possibility stands, it is incumbent upon the intelligent person to hasten toward this thought and rush toward this observation, striving to save the soul from this intense fear and great danger.

When the Almighty mentioned these clear explanations and rational proofs, He followed them with: {Then in what statement after this will they believe?} (Al-A'raf: 185). This is because if they do not believe in this Qur'an, despite the manifest admonitions and clear proofs contained within it, how can belief in anything else be accepted from them?

Know that this verse indicates several important points:

It is necessary to engage in reflection and deduction (Istidlāl). The proof for this is His saying: {أَوَلَمْ يَتَفَكَّرُوا} (And have they not reflected?).

The proof is that after stating {إِنْ هُوَ إِلَّا نَذِيرٌ مُّبِينٌ} (He is nothing but a clear Warner), He followed it by mentioning what indicates Tawhid. If this were not the case, this discourse would have been unnecessary.

They used the Almighty’s saying: {فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ} (Then in what statement after this will they believe?) as proof that the Qur'an is not eternal (Qadīm). They argued:

1. Hadith (statement/speech) is the opposite of Qadīm (Eternal).
2. The word Hadith customarily implies recent origination. Therefore, one says something is ḥadīth (new) and not ʿatīq (ancient, having existed for a long time). Speech is called ḥadīth because it comes forth moment by moment to the ears.

Our Reply: This usage is applied to the words (alfāẓ) of the speech, and there is no dispute regarding the created nature of the words themselves.

Contemplating the dominion of the heavens and the earth can only occur after knowing its divisions and detailing the discussion of its categories. We can state that everything other than Allah, the Exalted, is either:

1. Corporeal/Occupying Space (Mutaḥayyiz): This is either simple (basīṭ) or composite (murakkab).
   • Simple Corporeal: Either celestial (ʿulwiyyah) or terrestrial (sufliyyah).
     • Celestial: The spheres (Aflāk) and the stars. This includes the Throne (ʿArsh), the Footstool (Kursī), Paradise, Hellfire, the Inhabited House (al-Bayt al-Maʿmūr), and the Raised Roof (al-Saqf al-Marfūʿ). We should detail these divisions.
     • Terrestrial: The layers of the four elements, including the seas, mountains, and deserts.
   • Composite Corporeal: These are the four resulting effects (āthār): minerals, plants, and animals. We should detail the types of these four genera.

2. An Accident/Attribute existing in the Corporeal (Ḥāll fī al-Mutaḥayyiz): These are the accidents (aʿrāḍ), which approach forty genera. Under each genus are many types. When the intelligent person reflects upon the wonders of their rulings, necessities, effects, and causes, it is as if he has plunged into a shoreless sea.

3. Neither Corporeal nor an Accident in the Corporeal: This category is twofold:
   • It is related to bodies through management and movement; this is what is termed Spirits (Arwāḥ).
   • It is not related in that way; these are the Pure Essences (Jawāhir al-Qudsiyyah) purified from attachment to bodies.

• Regarding the First Type (Spirits): The highest and noblest are the eight sacred spirits carrying the Throne, as He the Exalted said: {And the angels will be on its edges, and above them that Day eight [will bear] the Throne of your Lord above them.} (Al-Haqqah: 17). Following them are the sacred spirits alluded to by His saying: {And you will see the angels surrounding the Throne, proclaiming the praise of their Lord...} (Az-Zumar: 75). Following them are the inhabitants of the Footstool (Kursī), alluded to by: {Who is it that can intercede with Him except by His permission? He knows what is before them and what is behind them, and they encompass not a thing of His knowledge except for what He wills...} (Al-Baqarah: 255). Following them are the sacred spirits in the seven layers of the heavens. They are alluded to by: {By those who arrange themselves in ranks, Then those who drive away [the devils] with a driving, Then those who recite a message...} (As-Saffat: 1-3). Among their attributes is that they do not disobey Allah in what He commands them, and they glorify Him night and day without tiring, never preceding Him in speech, acting only by His command.

Know that what we have mentioned and detailed concerning the Kingdom (Mulk) and Dominion (Malakūt) of Allah is like a drop in the sea. Perhaps Allah, the Exalted, has a million million worlds beyond this world, and in each one, He has a Throne greater than this Throne, a Footstool higher than this Footstool, and heavens vaster than these heavens. How can the human intellect encompass the perfection of Allah's Kingdom and Dominion, especially after hearing His saying: {And none knows the soldiers of your Lord except He.} (Al-Muddaththir: 31).

When a person internalizes these categories in his mind and seeks to delve into the knowledge of the secrets of His Wisdom and Divinity, he understands the saying: {Exalted are You; we have no knowledge except what You have taught us...} (Al-Baqarah: 32).

How well Abu al-ʿAlāʾ al-Maʿarrī said:

O people, how many orbits Allah has, By which the stars, the sun, and the moon run! Our past and future are dependent on Allah, So we have no concern in any realm other than His.

{مَّن يُضْلِلِ اللَّهُ فَلَا هَادِيَ لَهُ وَيَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ} {Whom Allah lets go astray, there is no guide for him. And He leaves them in their transgression, wandering blindly.}