Transliteration:( Allaahul lazee raf'as samaawaati bighairi 'amadin tarawnahaa summas tawaa 'alal 'Arshi wa sakhkharash shamsa walqamara kulluny yajree li ajalim musammaa; yudabbirul amra yufassilil Aayaati la'allakum biliqaaa'i Rabbikum tooqinoon )
5. This means that skies do have pillars, but they are such that they are not visible to you. The power of Allah Almighty is His justice and equity. His Friends and Prophets are His pillars. Or, it means you are seeing that skies do have pillars, or that the antecedent of the personal pronoun 'it' of "you watch it" is the skies, i.e. you are looking at the skies which are established without the pillars. It should be remembered that the sky does not appear by itself as it is clear and transparent, only its sun and stars become visible to us. Seeing these is indirectly seeing the sky.
6. From this we learn that besides Arsh (Divine Throne) and the sky, there is another creation. The assumption of the astronomers is incorrect that the ninth sky is the Divine Throne and the eighth sky is the Divine Chair. We further learn that the creation of the Divine Throne is before that of the skies (heavens) but any inclination and evenness came after them. Says Allah Almighty: "And His Throne was on the water" (S11:V7) Thus this would mean Allah Almighty would be parallel to the Divine Throne, and not sitting on the Throne. In fact, its purpose is He has overpowered the Throne or had made the Throne subject to His commands, He had made it the manifestations of the Light, as it is said: "The king is sitting on Throne".
7. From this we learn neither the earth nor the heaven is in movement, but the stars in the sky are moving in such a way as how the swimmer is moving in the sea. Says Allah Almighty: "And each one is floating in an orbit". (S36:V40) Through this rotation people benefit a great deal.
8. The absolute spreader of the earth is Allah Almighty, while metaphorically speaking or on the worldly level His servants too are provided this ability. Says Allah Almighty about the angels: "Then they manage their affairs". (S79 VS) Some Friends of Allah Almighty do manage affairs of the world. They are called Creational Saints (TAKWEEND).
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2. Allah is He Who raised the heavens without any pillars that you can see. Then, He rose above (Istawa) the `Arsh ï´¿Throneï´¾. He has subjected the sun and the moon, each running (its course) for a term appointed. He manages and regulates all affairs; He explains the Ayat in detail, that you may believe with certainty in the meeting with your Lord.
Allah mentions His perfect ability and infinite authority, since it is He Who has raised the heavens without pillars by His permission and order. He, by His leave, order and power, has elevated the heavens high above the earth, distant and far away from reach. The heaven nearest to the present world encompasses the earth from all directions, and is also high above it from every direction. The distance between the first heaven and the earth is five hundred years from every direction, and its thickness is also five hundred years. The second heaven surrounds the first heaven from every direction, encompassing everything that the latter carries, with a thickness also of five hundred years and a distance between them of five hundred years. The same is also true about the third, the fourth, the fifth, the sixth and the seventh heavens. Allah said,
(It is Allah who has created seven heavens and of the earth the like thereof.) ï´¿65:12ï´¾ Allah said next,
(..without any pillars that you can see.) meaning, `there are pillars, but you cannot see them,’ according to Ibn `Abbas, Mujahid, Al-Hasan, Qatadah, and several other scholars. Iyas bin Mu`awiyah said, “The heaven is like a dome over the earth,†meaning, without pillars. Similar was reported from Qatadah, and this meaning is better for this part of the Ayah, especially since Allah said in another Ayah,
(He withholds the heaven from falling on the earth except by His permission. )﴿22:65﴾ Therefore, Allah’s statement,
(..that you can see), affirms that there are no pillars. Rather, the heaven is elevated (above the earth) without pillars, as you see. This meaning best affirms Allah’s ability and power.
Allah said next,
(Then, He rose above (Istawa) the Throne.) We explained the meaning of the Istawa’ in Surat Al-A`raf (7:54), and stated that it should be accepted as it is without altering, equating, annulling its meaning, or attempts to explain its true nature. Allah is glorified and praised from all that they attribute to Him.
Allah said,
(He has subjected the sun and the moon, each running (its course) for a term appointed.) It was said that the sun and the moon continue their course until they cease doing so upon the commencement of the Final Hour, as Allah stated,
(And the sun runs on its fixed course for a term (appointed).)ï´¿36:38ï´¾ It was also said that the meaning is: until they settle under the Throne of Allah after passing the other side of the earth. So when they, and the rest of the planetary bodies reach there, they are at the furthest distance from the Throne. Because according to the correct view, which the texts prove, it is shaped like a domb, under which is all of the creation. It is not circular like the celestial bodies, because it has pillars by which it is carried. This fact is clear to those who correctly understand the Ayat and authentic Hadiths. All the (praise is due to) Allah and all the favors are from Him. Allah mentioned the sun and the moon here because they are among the brightest seven heavenly objects. Therefore, if Allah subjected these to His power, then it is clear that He has also subjected all other heavenly objects. Allah said in other Ayat,
(Prostrate yourselves not to the sun nor to the moon, but prostrate yourselves to Allah Who created them, if you (really) worship Him.) ï´¿41:37ï´¾ and,
(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!) ﴿7:54﴾ Allah’s statement next,
(He explains the Ayat in detail, that you may believe with certainty in the Meeting with your Lord.) means, He explains the signs and clear evidences that testify that there is no deity worthy of worship except Him. These evidences prove that He will resurrect creation if He wills, just as He started it.
2. In other words, “Allah is He who raised the heavens without (any) pillars that you can see.†Though there is nothing apparent and visible that is supporting these heavens, yet there is an invariable and imperceptible Power which is not only holding but keeping in its place each and every one of these huge heavens and whatever is in between them.
3. For further details of “Then He established upon the Throne,†please refer to (Surah Al-Aaraf, ayat 54) note 41. Here the purpose will be served if it is understood that this thing has been mentioned in the Quran at many places in order to bring out clearly the fact that Allah has not only created the earth, but also rules over His Kingdom, and that His universe is a factory that is not working automatically as some ignorant people seem to think nor is it being ruled by many gods as other ignorant people seem to believe. But it is a regular system that is being run and ruled over by its Creator.
4. It should be noted here that the addressees themselves accepted the truth of all the claims that have been made in this verse. Therefore no proofs were required of the facts that it is Allah Who has raised up the heavens without any visible support and subjected the sun and the moon to a fixed order. These things have been mentioned here only as arguments to prove that Allah is the sole Sovereign and ruler of the entire universe.
Now let us consider this question: How can such an argument as this convince those who do not believe at all in the existence of God nor acknowledge that He is the Creator of the universe and the Director of all of its affairs? The answer is that the arguments in support of the doctrine of Tauhid advanced in the Quran to convince the mushriks equally apply against the atheists to prove the existence of God. It is like this: The entire universe, the earth, the moon, the sun and the countless heavenly bodies constitute a perfect system which is working under the same all powerful law. This is a proof that such a system must have been designed by some All-Powerful Sovereign, Who possesses wisdom and unerring knowledge. This proves conclusively the existence of that Allah Who has no other equal nor associate nor partner. For there can be no system without an administrator, no law without a ruler, no wisdom without a sage, and no knowledge without the possessor of that knowledge. Above all, no one can ever conceive that there can be any creation without a Creator except the one who is obdurate or has no sense left in him at all.
5. This system is not only a standing proof of the fact that an All-Powerful Sovereign is ruling over it, but is also an evidence of the great wisdom underlying it. It also bears witness that there is nothing everlasting in it. Everything in it remains for a fixed term after which it comes to an end. This is equally true for each and every component part of it as well as for the whole system. It is quite evident from its physical structure that there is nothing everlasting and immortal. There must be some fixed term for the system as a whole, after the expiry of which it shall come to an end. Then there shall be another world. Therefore it is most likely that there shall be Resurrection as predicted in the Quran: nay, its inevitability is beyond any doubt.
6. Allah makes plain those signs which help prove the truth of what the Prophet (peace be upon him) was informing them. These signs are spread all over the universe and everyone who observes these with open eyes can perceive that the realities towards which the Quran invites the people are testified by these signs.
7. The preceding signs have been cited to prove two things. First, the universe has only one Creator and Administrator. Second, there shall be life in the Hereafter in which everyone shall be judged in the divine court and awarded rewards and punishments on merit. As the first thing was quite obvious, it has not been mentioned in the conclusion drawn from the signs. But the second thing, life in the Hereafter, has been mentioned because that was rather hidden from perception. Therefore it has specifically been stated that these signs have been made plain in order to convince you that you shall meet your Lord in the Hereafter and render an account of all your actions in this world.
Now let us consider how these signs help prove life in the Hereafter. These make it evident in two ways.
(1) When we consider how big heavenly bodies as the sun and the moon are completely subject to the will of Allah, our hearts feel convinced that Allah Who has created these things and regulated their movements so orderly around their orbits, has undoubtedly the power to bring to life the whole human race after its death.
(2) The terrestrial system also proves that its Creator is All- Wise. Therefore it can never be imagined that the All-Wise Creator could have created man and endowed him with wisdom and intelligence and invested him with power and authority, and then left him free to do what he liked with these, without being responsible and accountable for their use or abuse. For His Wisdom demands that He should take full account of all the acts and deeds of man in this world. It requires that He should take to task those who committed aggressions and compensate their victims and He should give rewards to those who practiced virtue and punishments to those who did wicked deeds. In short, His Wisdom requires that He should call to account every human being and demand: How did you carry out the trust that was placed in your hands in the shape of your wonderful body with its wonderful faculties and the numerous resources of the earth? It may be that a foolish and unjust ruler of this world might entrust the affairs of his kingdom in the hands of his agents and then forget to call them to account, but such a thing can never be expected from the All-Wise and All-Knowing Allah. It is this way of observing and considering the heavenly bodies that can convince us that life in the Hereafter is both possible and inevitable.
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