Transliteration:( Inna Rabbakumul laahul lazee khalaqas samaawaati wal arda fee sittati ayyaamin summas tawaa 'alal 'arshi yughshil lailan nahaara yatlu buhoo haseesanw washshamsa walqamara wannujooma musakharaatim bi amrih; alaa lahul khalqu wal-amr; tabaarakal laahu Rabbul 'aalameen )
131. So that the servants are not hasty in the performance of their duties but do these slowly. By six days meant the period of six days because during that time the phenomenon of day and night did not exist, and the sun was not in existence.
132. Here the word 'to cover' means to make it vanish ie, the darkness of the night makes the light of the day vanish, and thereafter light of the day causes the darkness of the night to disappear. Here, the formal meaning of covering the outline is not intended i.e. it would be there but concealed in a cover. Just as there is no night during the day, there is no day during the night. Otherwise, this would lead to the co-existence of two opposite things which is not possible.
133. The phenomenon of day and night is established in such a way that there is no inconsistency in it. The sun and the moon too will neither be stationary nor experience any defect that should be sent to some factory for any repairs. Man can change his own things but not those belonging to Allah Almighty.
134. This could also mean that to Allah Almighty belongs the world of creation and the world of command. In the world of command are all those things which came into being through the command of "Be!" e.g. angels, souls, etc. while the world of creation constitutes things that are created through matter e.g. the physical world and the world of bodies that are created from clay, water, etc. The world of command is also known as the angelic world, while the world of matter is called the physical world. It is for this reason that Allah Almighty is called Lord of the Dominions and Angelic world.
135. A world is that besides Allah Almighty. Sometimes every species is referred to as a separate world, e.g. human world, animal world, plant world, etc. Due to this, the world is represented as a plural entity, like knowledge (singular) and Uloom (plural of knowledge). Knowledge is a thing or material but due to differing types and differing nature, it is used in the plural.
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54. Indeed, your Lord is Allah, Who created the heavens and the earth in Six Days, and then He rose over (Istawa) the Throne. He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His command. Surely, His is the creation and commandment. Blessed is Allah, the Lord of all that exists!
Allah states that He created the universe, the heavens and earth and all that is in, on and between them in six days, as He has stated in several Ayat in the Qur’an. These six days are: Sunday, Monday, Tuesday, Wednesday, Thursday and Friday. On Friday, the entire creation was assembled and on that day, Adam was created. There is a difference of opinion whether these days were the same as our standard days as suddenly comes to the mind, or each day constitutes one thousand years, as reported from Mujahid, Imam Ahmad bin Hanbal, and from Ibn `Abbas according to Ad-Dahhak’s narration from him. As for Saturday, no creation took place in it since it is the seventh day of (of the week). The word `As-Sabt’ means stoppage, or break. Imam Ahmad recorded Abu Hurayrah saying: `Allah’s Messenger told me:
. (Allah created the dust on Saturday, and He created the mountains on Sunday, and He created the trees on Monday, and He created the unpleasant things on Tuesday and He created the light on Wednesday and He spread the creatures through out it on Thursday and He created Adam after `Asr on Friday. He was the last created during the last hour of Friday, between `Asr and the night.)
As for Allah’s statement,
(and then He rose over (Istawa) the Throne) the people had several conflicting opinions over its meaning. However, we follow the way that our righteous predecessors took in this regard, such as Malik, Al-Awza`i, Ath-Thawri, Al-Layth bin Sa`d, Ash-Shafi`i, Ahmad, Ishaq bin Rahwayh and the rest of the scholars of Islam, in past and present times. Surely, we accept the apparent meaning of, Al-Istawa, without discussing its true essence, equating it (with the attributes of the creation), or altering or denying it (in any way or form). We also believe that the meaning that comes to those who equate Allah with the creation is to be rejected, for nothing is similar to Allah,
(There is nothing like Him, and He is the All-Hearer, the All-Seer.) ï´¿42:11ï´¾ Indeed, we assert and affirm what the Imams said, such as Nu`aym bin Hammad Al-Khuza’i, the teacher of Imam Al-Bukhari, who said, “Whoever likens Allah with His creation, will have committed Kufr. Whoever denies what Allah has described Himself with, will have committed Kufr. Certainly, there is no resemblance (of Allah with the creation) in what Allah and His Messenger have described Him with. Whoever attests to Allah’s attributes that the plain Ayat and authentic Hadiths have mentioned, in the manner that suits Allah’s majesty, all the while rejecting all shortcomings from Him, will have taken the path of guidance.â€
Allah said,
(He brings the night as a cover over the day, seeking it rapidly,) meaning, the darkness goes away with the light, and the light goes away with the darkness. Each of them seeks the other rapidly, and does not come late, for when this vanishes, the other comes, and vice versa. Allah also said;
(And a sign for them is the night. We withdraw therefrom the day, and behold, they are in darkness. And the sun runs on its fixed course for a term (appointed). That is the decree of the All-Mighty, the All-Knowing. And the moon, We have measured for it mansions (to traverse) till it returns like the old dried curved date stalk. It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.) ﴿36:37-40﴾ Allah’s statement,
(Nor does the night outstrip the day) ï´¿36:40ï´¾ means, the night follows the day in succession and does not come later or earlier than it should be. This is why Allah said here,
(seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His command.) meaning, all are under His command, will and dominion. Allah alerted us afterwards,
(Surely, His is the creation and commandment) the dominion and the decision. Allah said next,
(Blessed is Allah, the Lord of the all that exists!) which is similar to the Ayah,
(Blessed be He Who has placed in the heaven big stars) ﴿25:61﴾ Abu Ad-Darda’ said a supplication, that was also attributed to the Prophet ,
(O Allah! Yours is all the kingdom, all the praise, and Yours is the ownership of all affairs. I ask You for all types of good and seek refuge with You from all types of evil.)
40. The word ‘day’ in the above verse has been used either in the usual sense of the twenty-four hour unit of time, or in a more general sense of ‘period’ of time such as in the following verses of the Qur’an:
Verily a Day in the sight of your Lord is like a thousand years of your reckoning (al-Hajj 22: 47).
The angels and the Spirit ascend unto Him on a Day the measure of which is fifty thousand years (al-Ma’arij 70: 4). For further explanation see (Fussilat 41, nn. 12-15.)
41. It is quite difficult to appreciate fully the exact nature of the Qur’anic statement: ‘(Allah) ascended the Throne.’ One possibility is that after the creation of the universe God focused His effulgence at a particular point in His Kingdom which is known as the Throne, from where He showers the blessings of life and power, and governs the whole universe.
It is possible that the word ‘Throne’ stands for dominion and authority and that God’s ascending the Throne signifies His actual taking over the reins of the universe after having created it. Whatever the exact meaning of the expression (Allah) ascended the Throne’, the main thrust of the verse is that God is not just the creator of the universe, but is also its sovereign and ruler; that after creating the universe He did not detach Himself from, nor become indifferent to, His creation. On the contrary, He effectively rules over the universe as a whole as well as every part of it. All power and sovereignty rest with Him. Everything in the universe is fully in His grip and is subservient to His will. Every atom is bound in obedience to Him. The fate of everything existent is in His Hands. Thus the Qur’an undermines the very basis of the misconception which leads man at times to polytheism, and at others to self-glorification and so to rebellion against God. This is the natural corollary of considering God divorced from the affairs of the universe. In such cases, there are two possibilities. One, that beings other than God are considered to have the power to make or mar man’s destiny. Here, man is bound to turn to those beings in devotion and subservience. The second possibility is for man to consider himself as the master of his own destiny. Here, man considers himself independent of, and indifferent to, any higher being.
It is significant that the words and figures of speech employed by the Qur’an to denote the relationship between God and man are closely related to kingship, dominion, and sovereignty. This is too conspicuous a fact to be missed by any careful student of the Qur’an. It is strange, however, that it has led some superficial critics and persons of biased outlook to conclude that the Qur’an reflects the milieu in which man’s outlook was dominated by monarchical concepts, and that therefore its ‘author’, who in their view was the Prophet Muhammad (peace be on him), presented God as a sovereign ruler, an absolute monarch.
Quite contrary to this is the fundamental truth which the Qur’an emphatically affirms – God’s sovereignty over the heavens and the earth. It negates, with equal emphasis, that sovereignty belongs to anyone else. Such a doctrine demolishes the very assumption on the basis of which the above erroneous conclusion was derived. The Qur’anic concept of God’s sovereignty is in sharp contrast to the idea that creatures of God may lay claim to sovereignty and kingship. In contrast to the weak, mortal kings of the world, God is eternal and all-powerfuL This undermines the very basis of the misconceived criticism that Islam has a monarchical basis since no hunian being can conform to the Islamic description of the sovereign. All sovereignty vests in the One True God. Hence, all those who claim total or partial sovereignty either for any person or group of people are merely cherishing an illusion. It is evident, therefore, that it is totally inappropriate for man, who is a part of the universe created and governed by God, to adopt any other attitude than that of acknowledging God as the only object of worship and as the only sovereign in a societal and political sense.
42. This is an elaboration of the idea propounded in the note immediately above explaining the meaning of God’s ascension to the Throne. To reiterate, God is not merely the sole creator but also the only One Who commands and governs. He has not detached Himself from His creation, leaving it to the care of others who might rule over it as they please. Nor has He granted independence to His creation or any part of it so that they might function as they, wish. On the contrary, His grip over the entire universe is very firm. He rules over it according to His sovereign will. If we find alternation taking place between day and night, it is a result of God’s command. God has full power both to hold that process in abeyance, or to alter the very system which causes the alternation. The heavenly bodies – the sun, the moon, and the stars – are all absolutely powerless. They are totally subservient to God’s overpowering will, and have been yoked to function according to His command.
43. The word barakah signifies growth and increase. The notions of elevation and greatness as well as of permanence and stability are also an essential part of the word’s meaning. Besides these the word inalienably carries nuances of goodness and beneficence. To say that God is full of barakah means that His goodness knows no bounds; that endless beneficence emanates from Him; that He is the Exalted One Whose loftiness knows no end; that His beneficence and loftiness are permanent, and thus they will never vanish or suffer decline. (For further elaboration see Tafhim al-Qaradn, (al-Furqan 25: nn. 1 and 19.)
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