Al-A'raf (The Heights): Verse 54

"Indeed, your Lord is Allah, who created the heavens and the earth in six days and then established Himself above the Throne."

We have previously established that the core of the Qur'an revolves around four fundamental issues: Tawhid (Oneness of God), Nubuwwah (Prophethood), Ma'ad (Resurrection), and Qada' wa Qadar (Divine Decree and Predestination).

The proof for the Resurrection (Ma'ad) undoubtedly depends on establishing Tawhid, Omnipotence, and Omniscience. Since God Almighty has elaborated extensively on the Resurrection, He now returns to mention the proofs indicating His Oneness, perfect Power, and Knowledge. These proofs serve to confirm the foundations of Tawhid and also establish the reality of the Resurrection.

In this verse, there are several points of discussion:

Al-Wahidi narrated from Al-Layth that the original form of the word for "six" (in Arabic) was suds (سدس) and sudusah (سدسة). The letter Sīn (س) was changed to Tā' (ت). Because the articulation point of the Dāl (د) and the Tā' (ت) are close, one was assimilated into the other, and the Tā' was retained. This is evidenced by the diminutive form of sittah being sudaysah (سديسة), as well as the plural al-asdas (الأسداس) and all its derivatives. And Allah knows best.

As we have established, Khalq (creation) means estimation or determination (Taqdir). Thus, "He created the heavens and the earth" refers to the determination of their state in a specific manner. This determination admits of several interpretations:

1. Determining their specific dimensions: The intellect dictates that a greater or lesser size for the heavens and the earth is permissible. Therefore, the specification of a particular measure for each must be due to the selection of a Selector, which indicates the need for an Active, Willful Agent in their creation.
2. The initiation of motion: It is impossible for these celestial bodies to have been in motion eternally (azal). Motion involves a transition from one state to another, meaning motion must be preceded by another state. Eternity (azal) negates being preceded.
   • If this is established, we say: These spheres and stars either existed eternally but were stationary, or they came into existence after being non-existent eternally. In both cases, their motion began at a specific time, even though it could have occurred earlier or later. The specification of the beginning of these motions to those precise times is an act of creation and determination (Taqdir), which requires a capable and choosing agent.
3. Composition of parts: The celestial spheres, stars, and elements are composed of minute particles. It must be said that some particles reside inside these bodies and some on their surfaces. The specification of each particle to its precise location requires a capable and choosing Selector.
4. Positional differences: Some spheres are higher than others, and some stars are located in the Zodiac belt while others are near the poles. The specification of each to its designated position requires a capable and choosing Selector.
5. Direction and speed of motion: Each sphere moves in a specific direction and at a specific rate of slowness or swiftness. This, too, is creation and determination, indicating the existence of a capable Selector.
6. Specific colors: Each star is characterized by a specific color: Saturn's darkness, Jupiter's brilliance, Mars' redness, the Sun's luminosity, Venus' radiance, Mercury's yellowness, and the Moon's glow. Since the bodies share the same essential nature (mahiyyah), the specification of a particular color to each requires creation and determination, pointing to the need for a Willful Agent.
7. Contingency of existence: The spheres and elements are composed of small parts. Since the Necessary Existent (Wajib al-Wujud) cannot be more than one, these bodies are contingent in their essence. Everything contingent upon its essence requires an Effector. This need for an Effector does not persist in a state of permanence, otherwise, it would imply the existence of a created thing (kā'in). Thus, this need only arises at the time of origination or non-existence. In either case, these parts must be newly originated (muhdath). Their origination being confined to a specific time is creation and determination, indicating the need for a capable and choosing Maker.
8. Inseparability from change: These bodies are never devoid of motion and rest, both of which are newly originated (muhdath). Anything that is never free from the newly originated must itself be newly originated. Therefore, these bodies are originated, and their origination must be confined to a specific time—an act of creation and determination requiring a capable and choosing Maker.
9. Differentiation of types: Since the bodies are essentially similar, the specification of some to possess the attributes of heavens and stars, and others to possess the attributes of earth, water, air, or fire, must be a permissible distinction, achievable only through the determination of a Determiner and the selection of a Selector. This is the desired conclusion.
10. Hierarchical differentiation: Just as distinction exists between the spheres and elements, similar distinctions exist between the stars and the spheres, and between the elements themselves. Furthermore, such distinctions exist between every single star, indicating the need for a capable and choosing Agent.

Conclusion on Creation: Since creation means determination, and we have proven that the bodies are essentially similar, it must be concluded that any attribute specific to a particular body—an attribute that could potentially belong to other bodies—is an act of creation and determination, falling under the verse: "Indeed, your Lord is Allah, who created the heavens and the earth..." And Allah knows best.

A questioner might ask: How can the fact that creation occurred in six days serve as proof for the Creator?

1. Irrelevance of Duration: The proof for the Creator lies in the origination (huduth) of these things, or their contingency (imkan), or both. Whether this origination occurred in six days or one day has absolutely no bearing on proving the existence of the Maker.
2. Dependence on Revelation: Intellectually, origination is possible under all circumstances. Therefore, one cannot definitively state that this origination occurred in six days except through the report of a truthful reporter. This, in turn, depends on prior knowledge of the existence of the Willful, Active God. If we used this premise to prove the Creator, it would lead to circular reasoning (Dawr).
3. Superiority of Instantaneous Creation: The creation of the heavens and the earth all at once would be a stronger proof of perfect Power and Knowledge than creation over six days.

If the above three points are established, we ask: What is the benefit of mentioning that God created them in six days as proof for the Maker?

Fourth Question: Why did God restrict the mention here to the heavens and the earth, omitting the creation of other things?

Fifth Question: A day is distinguished from night by the rising and setting of the sun. How can days be conceived before the creation of the sun and moon?

Sixth Question: God says, "Our command is only one, like the blink of an eye" (Al-Qamar: 50). This seems to contradict the statement, "He created the heavens and the earth in six days."

Seventh Question: Since the creation of the heavens and the earth occurred over a period, what is the wisdom in restricting and measuring it by six days?

Our Answer: For us (the Ash'ari school), the matter is simple and clear, because God does what He wills and judges as He wills, and there is no questioning His actions. Everything He makes has no external cause for its making.

Regarding the First Question: God mentioned in the beginning of the Torah that He created the heavens and the earth in six days. The Arabs interacted with the Jews and likely heard this from them. It is as if God is saying: Do not occupy yourselves with worshipping idols, for your Lord is the One whom the wise people have heard created the heavens and the earth, despite their immense greatness and majesty, in six days.

Regarding the Third Question (Instantaneous vs. Gradual Creation): Although God is capable of bringing all things into existence simultaneously, He established a specific limit and measure for everything, bringing it into existence only according to that measure. Similarly, although He is capable of rewarding the obedient immediately and punishing the sinful immediately, He postpones both until a known, determined time. This postponement is not due to God neglecting His servants, but because He has assigned a specific time to everything by His prior Will, from which He does not deviate.

This is supported by His statement in Surah Qaf: "And We did indeed create the heavens and the earth and everything between them in six days, and no weariness touched Us." (Qaf: 38). This follows His mention of destroying previous nations stronger than the Arabs: "How many a generation have We destroyed before them, stronger than them in might, and they searched through the lands. Is there any escape?" (Qaf: 36-37). He informed them that He destroyed those who associated partners with Him and denied His prophets, yet He granted respite to the idolaters of Mecca because it served a purpose. Just as He created the heavens and the earth in six successive days, not due to any fatigue that afflicted Him, this shows that He created the world gradually, not all at once. Following this, He commands: "So be patient over what they say," regarding their polytheism and denial, "and do not hasten the punishment upon them, but rely upon Allah and entrust the matter to Him." This aligns with the interpretation of the exegetes that God created the world in six days to teach His servants gentleness and patience in affairs, and so that the accountable person does not attribute the delay of reward and punishment to neglect or abandonment.

Some scholars offer two other interpretations for the six days:

• First View: If things were created all at once, and the path of creation was then closed, some might think it happened by chance. But if things occur sequentially and continuously, in accordance with wisdom and benefit, this is a stronger indication that they occurred through the creation of an ancient, wise, capable, knowing, and merciful Creator.
• Second View: It is established by proof that God creates the rational being first, and then the heavens and the earth. When this rational being witnesses the continuous, successive origination of new things moment by moment, it strengthens his knowledge and insight because this proof is repeatedly presented to his intellect, leading to a stronger certainty.

Regarding the Fourth Question (Why only heavens and earth?): Mentioning the heavens and the earth in this verse also includes what is between them. Evidence for this is found in other verses where God mentions the rest of creation: "Allah is He who created the heavens and the earth and everything between them in six days, then established Himself above the Throne. You have no protector or intercessor besides Him." (Al-A'raf: 54). Also: "And rely upon the Ever-Living who does not die, and exalt His praise. And sufficient is He, as regards the sins of His servants, as Acquainted, Who created the heavens and the earth and everything between them..." (Al-Furqan: 58-59). And: "And We did indeed create the heavens and the earth and everything between them in six days..." (Qaf: 38).

Regarding the Fifth Question (Days before the Sun): The meaning is that God created the heavens and the earth over a duration equivalent to six days. This is like His statement: "Their provision therein is morning and evening" (Al-Insan: 21). This refers to the measure of morning and evening in this world, as there is no night or day in Paradise.

Regarding the Sixth Question (Contradiction with "One Command"): The statement "Our command is only one, like the blink of an eye" (Al-Qamar: 50) applies to the origination of each individual entity and the annihilation of each individual entity. The creation or annihilation of a single entity does not admit of variation; it can only happen instantaneously. However, the delay or duration (imhal or mudda) only occurs in a period of time.

Regarding the Seventh Question (Wisdom of Six Days): This question is invalid because if God had created them in another duration, the same question would arise about that duration. Furthermore, some scholars suggest that the number seven holds great honor, as seen in the determination that the Night of Decree (Laylat al-Qadr) is the twenty-seventh night. Based on this, they argue that the six days were for the creation of the cosmos, and the seventh day was for the perfection of the Kingdom and Dominion. Thus, perfection was achieved in seven days. This concludes the discussion.

This verse contains a great glad tidings for the intelligent: "Indeed, your Lord is Allah, who created the heavens and the earth..."

This means that the One who nurtures you (yurabbikum), manages your affairs, brings you benefits, and wards off harm from you, is the One who reached the perfection of His Power, Knowledge, Wisdom, and Mercy to the extent of creating these magnificent things and placing within them various forms of benefit and goodness. How fitting is it for one who has such a nurturing Lord, described by this wisdom, power, and mercy, to turn to anyone else for benefits or rely on another for attaining happiness?

There is another subtlety: He did not say, "You are His servants," but rather, "Your Lord is Allah." Another subtlety is that when He relates Himself to us, He names Himself "Lord" (Rabb) in this context, which implies nurturing, abundant grace, and beneficence. It is as if He is saying: If you have a Nurturer possessing such mercy and grace, how can it be appropriate for you to engage in the worship of others?

Know that it is impossible for this phrase to mean that He is physically settled or resting upon the Throne. This is refuted by several rational and textual arguments.

Rational Arguments:

1. Finitude Implies Contingency: If He were settled upon the Throne, the part adjacent to the Throne would have to be finite. Otherwise, the Throne would be contained within His Essence, which is impossible. Anything finite is, by necessity of intellect, capable of being increased or decreased by even a speck. If the Divine Essence were finite on one side, His Essence would be susceptible to increase and decrease, making it contingent (muhdath). This is impossible for the Eternal God.
2. Location Implies Composition: If He were in a location or direction, He would either be infinite in all directions, finite in all directions, or finite in some directions and infinite in others.
   • Case 1: Infinite in all directions. This implies His Essence is intermingled with all lower and higher bodies, including impurities and filth—Exalted is God above that! Furthermore, if His Essence pervades all space, the heavens occupy a part of His Essence, and the earths occupy another part. If the location containing the heavens is the same as the location containing the earths, then the heavens and earths are not distinguished in essence, which is false. If the locations are different, it implies His Essence is composed of parts, which is impossible.
   • Case 2: Finite in all directions. Anything finite is, by necessity of intellect, capable of increase or decrease, making it contingent (as argued in point 1). Alternatively, if a finite entity could be eternal and the Creator, then the Sun, Moon, or another star could also be the Creator, which is universally rejected.
   • Case 3: Finite in some directions, infinite in others. This is also false. If the directions are different (one finite, one infinite), this difference implies composition of parts, which is impossible. Moreover, if the finite aspect could be equal to the infinite aspect (in essence), then the infinite aspect could become finite, and the finite aspect could become infinite, implying susceptibility to growth, decay, increase, and decrease—all implying contingency, which is impossible for the Eternal God.

3. The Nature of Direction/Space: If the Divine Essence were in a location/direction, that location would either be a real, pointed-to entity, or it would not be.
   • Case 1: The location is a real, pointed-to entity. Then the location (space/direction) must possess dimension and extension. The entity contained within it must also possess dimension and extension, otherwise, containment would be impossible. This leads to the impossibility of overlapping dimensions. Furthermore, if God is Eternal, the space and direction must also be eternal, implying the existence of an eternal entity besides God, which is impossible by consensus.
   • Case 2: The location is not a real entity (i.e., pure non-existence/void). Non-existence cannot be a container or a location. Also, if a location were pure non-existence, it would imply that non-existence is sensually perceivable, which is false.

4. Contingency of Location: If God's existence required a specific location/direction, His Essence would be dependent on something external to itself (the location). Anything dependent on something else is contingent (mumkin). The Necessary Existent cannot be contingent. If the location itself is contingent, God's existence is contingent. If the location is necessary and self-sufficient, then the location is God, which is false.

5. Space as Pure Void: Location/direction means pure vacuum or void. All voids are essentially identical. If God were confined to one void, this confinement would require a Selector, making the confinement an originated act, and thus God Himself contingent, which is impossible.

6. Comparability to Created Bodies: If God were in a location, He would be sensually pointed to. If He is indivisible (a point/atom), He would be infinitely small and insignificant, which is rejected by all rational people. If He is divisible, He is composite, contingent, and requires an Effector—impossible for the Necessary Existent.

7. Comparison with the Throne: If God were in a space, He would be either greater than, equal to, or smaller than the Throne.
   • Greater: The part equal to the Throne would be distinct from the part exceeding it, implying composition.
   • Equal: Since the Throne is divisible, the equal part must also be divisible, implying composition.
   • Smaller: This implies the Throne is greater than God, which is rejected by consensus.

8. Finitude vs. Infinity: If He were finite in all directions, empty spaces would exist above Him, and He could create another world there, placing Him under that new world—impossible. If He were infinite in some directions, this implies an infinite extension, which is impossible for an entity whose existence is necessary and not contingent upon extension.

9. Exclusion/Inclusion: If God occupied a space, He would either prevent another body from occupying that space or not.
   • If He prevents occupation, He shares the attribute of being a body occupying space with created things, implying similarity in essence (which leads to composition, as detailed previously).
   • If He does not prevent occupation, it implies His Essence permeates another body, which is impossible by consensus (and would allow multiple bodies in one space).

10. Motion and Rest: If He were in a location, He would either be capable of moving or incapable of moving from that location.
    • Capable of moving: This implies susceptibility to motion and rest, both of which are originated, making God contingent.
    • Incapable of moving: This implies immobility and inability, a defect impossible for God.

11. Penetrability: If a person tried to enter His location, He would either be penetrable (like air/light, implying divisibility) or impenetrable (like solid rock, implying hardness/solidity, which is rejected).

12. Spherical Earth: Since the Earth is spherical, what is "above" for one group of people is "below" for another. If God were in a specific direction ("above"), He would be "below" for others, which is impossible.

13. Relation to the Throne: If God were above the Throne, He would either touch it, be separated by a finite distance, or be separated by an infinite distance. All three are impossible (as detailed in the arguments above, especially regarding composition or infinite separation).

14. Space as Surface or Void: Space is either the inner surface of a containing body or pure extension (void). If it is the former, space exists only within the finite cosmos. If it is the latter (pure extension), then since all extensions are identical, God being in one implies He could be in all, leading to contingency (motion/rest).

15. Inductive Argument (Physicality vs. Power): Observation shows that the more physical/corporeal a substance is (e.g., Earth), the weaker its active power; the less physical (e.g., Fire, Air), the stronger its active power. This strongly suggests that where perfect power and creative ability reside, corporeality, location, and direction are absent.

Textual Arguments (Naqliyyah):

1. "Say: He is Allah, [the] One" (Al-Ikhlas: 1): Al-Ahad implies extreme oneness. If God filled and overflowed the Throne, He would be composed of countless parts, contradicting His oneness. The Karramiyyah argue that His single essence occupied all spaces simultaneously, but this implies that a single essence can occupy multiple spaces at once, which is a self-evident absurdity.
2. "And the Throne of your Lord will be carried above them that Day, eight [of them]" (Al-Haqqah: 17): If God were on the Throne, the carriers of the Throne would be carrying God, meaning God would be both carried and a carrier—impossible.
3. "And Allah is the Self-Sufficient (Al-Ghani)" (Muhammad: 38): This implies absolute self-sufficiency, requiring no location or direction.
4. The Dialogue with Pharaoh: Moses described God as the Creator of the heavens and earth, while Pharaoh sought God in the sky. This shows that describing God as the Creator (and not as localized) was the religion of Moses and the prophets, while claiming location was the religion of Pharaoh and the disbelievers.
5. The Word "Then" (ثم): In this verse, "Then He established Himself above the Throne" implies sequence after the creation of the heavens and earth. If Istawa meant physical settling, it would imply God was unstable or agitated before settling, which is impossible.
6. Abraham's Argument: Abraham refuted the celestial bodies by pointing out their setting/disappearance. If God were a body, He too would set and move, contradicting His divinity.
7. Contextual Consistency: The beginning of the verse proves God's Power and Wisdom through creation, and the end of the verse (mentioning the subjugation of the sun, moon, and stars) also proves His Power and Knowledge. If "established Himself above the Throne" meant physical sitting, it would be an irrelevant statement, as sitting on the Throne is not a perfection or praise (since God could command gnats to sit there). Therefore, Istawa must mean the perfection of His Power in managing the Kingdom.
8. The Heavens (Sama'): The term Sama' refers to anything elevated or high (e.g., clouds are called Sama'). If God were above the Throne, He would be a Sama' to the inhabitants of the Throne. But God states, "Indeed, your Lord is Allah, who created the heavens and the earth." If He were a heaven to those on the Throne, He would be creating Himself, which is impossible.

Conclusion on Istawa: The clear verses prove that the phrase "Then He established Himself above the Throne" must be interpreted metaphorically (mutashabih).

Two Main Scholarly Positions:

1. The Chosen Path (Tafwid): We affirm that God is exalted above location and direction, and we do not delve into the detailed interpretation of the verse, leaving its precise meaning to Allah. This aligns with the verse: "And none knows its interpretation except Allah and those firmly grounded in knowledge..." (Al 'Imran: 7). This is the position we adopt.
2. Detailed Interpretation (Ta'wil): This involves two main views:
   • Al-Qaffal's View: Al-'Arsh (Throne) is a metaphor for Kingship/Dominion. "Establishing Himself upon the Throne" means He established the management of creation according to His Will, just as kings are said to have "established themselves upon their thrones" when their rule is firm. This is supported by the verse: "...then established Himself above the Throne, managing the affair" (Yunus: 3), where "managing the affair" explains Istawa.
   • Second View: Istawa means to overcome or dominate (Istawla).
   • Third View: Al-'Arsh means Dominion, and Istawa means to ascend/be exalted over. Thus, He became exalted over His Dominion, meaning His Power fully encompassed the arrangement of the Kingdom.

Issue 1: Recitation of "Yughshi" (He covers)

Ibn Kathir, Nafi', Abu Amr, Ibn Amir, and Asim (in Hafs' narration) recite it with a light Ghain (يغشى). Hamza, Al-Kisai, and Asim (in Abu Bakr's narration) recite it with a heavy Ghain (يغشّي). Al-Wahidi states that Ighsha' and Taghshiyah mean clothing one thing with another.

Issue 2: The Covering of Night and Day

The phrase "Your Lord is Allah, who created..." can mean He covers the night with the day, or the day with the night. The wording allows for both. The reading by Hamid ibn Qays, "And He is the One who extends [the day]..." (with Yamdud in the active voice), suggests the day overtakes the night. Al-Qaffal states that after informing them of His establishment over the Throne (mastery over the most difficult things), God shows them this mastery visibly through the alternation of night and day, combining visual evidence with verbal report. The alternation of night and day brings about the completion of life and its benefits.

Issue 3: "Seeking it eagerly" (حثيثا)

Al-Layth said Hathth means to hasten. Hathith means swift and eager. God described this movement with speed and intensity because the alternation of night and day occurs through the movement of the greatest sphere, which is the swiftest of motions. It is said that during a full, swift stride, the greatest sphere moves three thousand miles. Hence, God said, "seeking it eagerly." This is similar to: "The sun should not overtake the moon, nor the night outstrip the day. Each swims in an orbit." (Yasin: 40), comparing the motion to swimming, indicating its speed, ease, and perfect execution.

Issue 1: Grammatical Reading of "Subjugated" (Musakhkharat)

Ibn Amir reads it in the nominative case (والشمس والقمر والنجوم مسخرات) as a new sentence (subject). The rest read it in the accusative case (والشمس والقمر والنجوم مسخرات) as an object of the verb "created" (i.e., He created the sun, moon, and stars subjugated). The accusative reading is preferred because of the verse: "And prostrate to Allah Who created them" (Fussilat: 37), which confirms subjugation. The accusative reading here implies a Hāl (circumstantial accusative): He created them while they were characterized by these effects and actions.

Issue 2: Subtleties regarding the Celestial Bodies

1. Two Motions of the Sun: The sun has two motions: one intrinsic, completed in a year (causing the year), and one due to the motion of the highest sphere (completed daily, causing day/night). Day and night are caused by the motion of the highest sphere (the Throne/Celestial Sphere), not the sun itself. This links back to the mention of the Throne (ثم استوى على العرش) and clarifies that the cause of day/night is the motion of the highest sphere.
2. The Realm of Command: God said He "decreed them as seven heavens in two days and revealed to every heaven its command" (Fussilat: 12). This indicates that every heaven was specially endowed with a subtle, divine entity from the Realm of Command (عالم الأمر).
   • Then He says: "Is not creation and command His?" This indicates that everything besides God is either from the Realm of Creation (عالم الخلق) or the Realm of Command (عالم الأمر).
   • What is from the Realm of Creation is defined by determination (Taqdir) and is corporeal (bodies).
   • What is free from corporeality and measure is from the Realm of Spirits/Command.
   • This implies that God assigned an angel (from the Realm of Command) to each celestial body (from the Realm of Creation) to move the sun and moon at rising and setting, as confirmed by authentic reports. Furthermore, the verse "And the Throne of your Lord will be carried above them that Day, eight [of them]" indicates that eight angels carry the Throne. Thus, the physical realm is subject to God's subjugation, and the spiritual realm is subject to God's management.

Issue 3: The Meaning of Subjugation

This subjugation can be understood in several ways:

1. Specification of Attributes: Since all bodies are essentially similar, the specific light, intense power, and marvelous management given to the Sun must be due to the Wise Determiner selecting that body for those attributes. All celestial bodies are subjugated to accept the powers and properties dictated by the Wise, Merciful, Knowing Planner.
2. Overcoming Natural Tendency: Each celestial body has a slow motion from West to East (its own nature) and a fast motion due to the highest sphere (the Throne). God endowed the highest sphere with a pervasive power that compels the other spheres to move against their nature, from East to West. The spheres are thus subjugated to this compulsion. This is hinted at by linking the mention of the Throne to the subjugation of the heavenly bodies.
3. Circular Motion: Bodies are either heavy (moving toward the center) or light (moving away from the center). The celestial bodies move in circles around the center (Earth), neither toward nor away from it. This circular motion can only occur through God's subjugation, as He assigned specific characteristics and powers to each body.
4. Varying Speeds: Fixed stars complete one rotation in 36,000 years (extremely slow). The closer a star is to the Zodiac belt, the faster its motion; the closer to the pole, the slower. The slowest motion belongs to the star near the pole (like Capricorn, which people call the Pole Star), completing a tiny circle in 36,000 years. The greatest sphere has the fastest motion. Between these extremes lie infinite degrees of slowness and swiftness. God arranged the totality of these motions to result in the benefits of this world, as implied by: "Then He directed Himself to the heaven, [which was but] smoke, and said to it and to the earth, 'Come willingly or by compulsion.' They said, 'We come willingly'" (Al-Baqarah: 11). He knows how to arrange and balance things to achieve the world's benefits.

Addressing Critics: Some ignorant people object that we have focused too much on astronomy. We reply:

1. God filled His Book with proofs of His Knowledge, Power, and Wisdom using the heavens, earth, day/night, and stars. If reflection on these were forbidden, God would not have filled His Book with them.
2. God commands reflection: "Have they not looked at the heaven above them—how We constructed it and adorned it and how it is without any cracks?" (Qaf: 6). Astronomy is precisely the reflection on how He constructed it.
3. God states: "The creation of the heavens and the earth is greater than the creation of mankind, but most of the people do not know" (Ghafir: 57). Since the celestial wonders are greater than human bodies, they deserve more contemplation.
4. God praises those who reflect: "Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], 'Our Lord, You did not create this aimlessly'" (Al 'Imran: 191).
5. A book containing profound intellectual and transmitted knowledge is appreciated differently by those who grasp its subtleties in detail versus those who only grasp it generally. Deeper knowledge of the details leads to stronger belief in the greatness of the Author.

Therefore, some establish God's existence generally (Creator of the contingent). Others add detailed study of the heavens and earth, finding in every aspect profound wisdom, which serves as continuous, overwhelming proof, strengthening certainty. God sent this Book for these benefits, not for strange linguistic forms or baseless tales.

Issue 4: The Meaning of "By His Command" (بأمره)

We interpreted this previously as the management/will. Other exegetes suggest:

1. It means the execution of His Will, as the goal is to show His greatness, not His speech. (Similar to: "Then He said to it and to the earth, 'Come [willingly or] by compulsion.' They said, 'We come willingly'") (Fussilat: 11).
2. It refers to the second command: His spoken word, ordering the celestial bodies to maintain their constant motion.

Issue 5: Mentioning the Sun and Moon Separately

They are included in the stars, but mentioned separately because they are the primary causes for the flourishing of this world: the Sun governs the day (heat), and the Moon governs the night (moisture). The generation of the three kingdoms (minerals, plants, animals) requires the interaction of heat and moisture. Each celestial body has unique attributes and management known fully only to God, assisting the Sun and Moon. The Sun is like the Sultan, the Moon like the deputy, and the stars like servants.

Issue 1: Proof of Exclusive Causality

Our scholars use this verse to prove that no creator or effector exists except God. Anyone who creates or affects something has determined that action for a specific time, thus being a creator. This verse implies exclusivity: "Is not creation and command His?" This means no creator exists except God. Therefore, any action originating from a sphere, angel, jinn, or human is truly created by God alone. This leads to several corollaries:

1. No God but Allah: If there were a second god, that god would be a creator and manager, contradicting the exclusivity mentioned here.
2. No Influence of Stars: The stars have no influence on worldly affairs, otherwise, a creator other than God would exist.
3. Rejection of Philosophers' Views: The philosophical concepts of inherent natures, intellects, and souls (as held by philosophers and talisman-makers) are false, as they imply creators other than God.
4. God is the Creator of Human Actions: If humans created their own actions, it contradicts this exclusivity.
5. Rejection of Necessary Causality: The idea that knowledge necessitates being a knower, or power necessitates being an agent, is false, as it implies effects other than God.

Issue 2: The Eternity of God's Word (Command)

Our scholars use this to argue that God's Word is eternal. They argue that God distinguished between Creation (الخلق) and Command (الأمر). If the Command were created, this distinction would be meaningless.

• The Mu'tazila Reply: Singling out the Command does not mean it is separate from Creation. (They cite examples where a subset is mentioned after the whole, like "These are the signs of the Book, and the Qur'an is clear," where the signs are in the Qur'an).
• Al-Ka'bi's Reply: This argument relies on the premise that a conjunction (و) implies difference. If so, then in "Say: O mankind, I am the Messenger of Allah to you all, who [sent]...", the words must be other than God, meaning God's words are created—a conclusion they reject.
• The Judge's View: Most exegetes agree that Amr here does not mean the words of the Qur'an, but the execution of God's Will, to emphasize His power.
• Alternative View: Even if Command is included in Creation, mentioning it separately indicates a different level of perfection and majesty. "To Him belongs Creation and Command" means: first, Creation (origination), and second, Command (legislation/duty) after origination.
• Another View: The meaning is that God wills creation, and He wills command. If the occurrence of the Command is contingent upon His Will, the Command must be created, just as creation is contingent upon His Will. If God's Command were eternal, it would be a necessary consequence of His Essence, not subject to His will to command or not command.

Our Reply: If Command were included in Creation, mentioning it separately would be mere repetition, which is generally avoided unless necessary.

Issue 3: God's Right to Command

This verse proves that no one has the right to obligate another except God. Therefore, obedience does not necessitate reward, and disobedience does not necessitate punishment. Nothing is owed by God to any servant. If obedience necessitated reward, the servant would have a binding claim against God, contradicting "Is not creation and command His?"

Issue 4: Goodness and Badness (Husn and Qubh)

This verse proves that an act is not inherently good or bad based on an external standard. Since God has the right to command whatever He wills, if an act were inherently bad, God could not command it, nor could He forbid what is inherently good. This contradicts the verse's implication that God commands as He wills.

Issue 5: God's Power Over Other Worlds

This verse proves God's ability to create other worlds besides this one. Since creation is mentioned generally, and God specified His command over the sun, moon, and stars, it shows that what is determined by God's power is distinguished between Creation and Command. Thus, He has absolute power over Creation and Command, meaning He can create a thousand worlds, including their own thrones and stars, in less than a blink of an eye, as all these entities are contingent possibilities.

Issue 6: Is Creation an Attribute or an Act?

Some say Khalq (Creation) is an eternal attribute of God, not the created thing itself. They argue that if God were asked why something originated, the answer "Because He created it" would be valid only if "creating" is distinct from the created object itself. If "creating" was identical to the existence of the created object, it would mean the object originated by itself, which is impossible.

Reply: If Creation were eternal, the created thing would also have to be eternal, or it would require another act of creation, leading to infinite regress.

Issue 7: Exclusivity of Command

The verse implies that just as there is no creator but God, there is no Commander but God. This is supported by verses like "Judgment belongs only to Allah" (Al-An'am: 57). This is challenged by verses where the Prophet (PBUH) commands his followers. The reply is that the Prophet's command indicates that God's command has already occurred; thus, the true originator of the obligation is God's command.

Issue 8: The Validity of Obligation (Taklif)

This verse proves God has the right to command and forbid His servants. Opponents argue that if the commanded act is known to occur, the command is redundant; if it is known not to occur, the command is impossible. Furthermore, if God created the impulse to obey, the act is necessary, making the command useless. If He didn't create the impulse, the act is impossible, making the command useless. For the disbeliever, commanding faith only results in deserved punishment without benefit, which is unfit for the Merciful.

Our Proof: God commands because He is the Creator and Owner. Since He created them, He has the right to dispose of His property as He wills. The command is justified by His ownership, not by the inherent goodness of the act itself.

Issue 9: Command Independent of Goodness/Reward

This proves that the propriety of God's command is based solely on His status as Creator, not on the act being inherently good (salah) or deserving of reward (as the Mu'tazila claim). Since Creation is mentioned before Command, the justification for the Command stems from the preceding Creation.

Issue 10: God as Speaker/Commander

This proves God is a Speaker, Commander, Informer, and Inquirer, as He possesses Command.

Issue 11: Exclusivity of Creation Confirmed

After listing the creation of the heavens, earth, sun, moon, and stars, God says, "Is not creation and command His?" This implies exclusivity. If God is the Creator of some contingent things, He must be the Creator of all contingent things, because the reason for creation (contingency/possibility) is uniform across all possibilities.

After establishing creation, subjugation, and the exclusive right to command, God deserves praise and sanctification.

• Barakah (Blessedness): Has two meanings: Permanence/Stability and Abundance of Noble Effects. Only God deserves both. He is the Necessary Existent, self-sufficient in essence and attributes. All good effects, perfection, mercy, and grace flow from Him. Since Creation and Command belong only to Him, this praise is fitting for His majesty.
• Lord of the Worlds: God began by stating He is the Lord of the heavens and earth, and concluded by stating He is the Lord of all Worlds (everything besides Himself). He is the Creator, Nurturer, Benefactor, and the ultimate source of all existence and perfection.

This concludes the discussion on this verse.