Allah the Exalted glorifies His Noble Self and informs that the dominion is
in His Hand. This means that He deals with all of His creatures however He
wishes and there is none who can reverse His decree. He is not questioned
concerning what He does because of His force, His wisdom and His justice. For
this reason Allah says,
[وَهُوَ عَلَى كُلِّ
شَىْءٍ قَدِيرٌ]
(and He is Able to do all things.) Then Allah says,
[الَّذِى خَلَقَ
الْمَوْتَ وَالْحَيَوةَ]
(Who has created death and life) Those who say that death is an existing
creation use this Ayah as a proof because it is something that has been created.
This Ayah means that He brought creation into existence from nothing in order to
test the creatures. He examines them to see which of them will be best in deeds.
This is similar to Allah's statement,
[كَيْفَ تَكْفُرُونَ
بِاللَّهِ وَكُنتُمْ أَمْوَتًا فَأَحْيَـكُمْ]
(How can you disbelieve in Allah Seeing that you were dead and He gave you
life.) (2:28) In this Ayah Allah named the first stage, which is non-existence,
"death.'' Then he named the origin or beginning of existence, "life.'' This is
why Allah says,
[ثُمَّ يُمِيتُكُمْ
ثُمَّ يُحْيِيكُمْ]
(Then He will give death, then again will bring you to life ( on the Day of
Resurrection)) (2:28). Concerning Allah's statement,
[لِيَبْلُوَكُمْ
أَيُّكُمْ أَحْسَنُ عَمَلاً]
(He may test you which of you is best in deed.) it means best in deeds. This
is as Muhammad bin `Ajlan said. It should be noted that Allah did not say "which
of you does the most deeds.'' Allah then says,
[وَهُوَ الْعَزِيزُ
الْغَفُورُ]
(And He is the Almighty, the Oft-Forgiving.) This means that He is the
Almighty, the Most Great, the Most Powerful and the Most Honorable. However,
along with this He is Most Forgiving to whoever turns to Him in repentance and
seeks His pardon after having disobeyed Him and opposed His commandment. Even
though Allah is Almighty, He also forgives, shows mercy, pardons and excuses.
Then Allah says,
[الَّذِى خَلَقَ
سَبْعَ سَمَـوَتٍ طِبَاقًا]
(Who has created the seven heavens one above the other;) meaning stacked one
on top of the other. Are they connected to each other, meaning that they are in
elevated ascension, some of them being stacked above others, or separated with
space between them There are two views concerning this, and the most correct
opinion seems to be the latter as is proven in the Hadith of Isra' (the
Prophet's Night Journey) and other narrations. Concerning Allah's statement,
[مَّا تَرَى فِى
خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ]
(you can see no fault in the creation of the Most Gracious.) means, it (the
creation) is done in a flawless manner, and these are connected with each other
so as to forms a straight level, having no disunion, conflict, inconsistency,
deficiency, flaw or defect. This is the reason that Allah says,
[فَارْجِعِ الْبَصَرَ
هَلْ تَرَى مِن فُطُورٍ]
(Then look again. Can you see any rifts) meaning, look at the sky and pay
close attention to it. Do you see any flaw, deficiency, defect or rifts in it
Ibn `Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's
statement,
[فَارْجِعِ الْبَصَرَ
هَلْ تَرَى مِن فُطُورٍ]
(Then look again. Can you see any rifts) that it means cracks. As-Suddi said
that,
[هَلْ تَرَى مِن
فُطُورٍ]
(Can you see any rifts) means any tears. Qatadah said,
[هَلْ تَرَى مِن
فُطُورٍ]
(Can you see any rifts) means, `do you see any defects O Son of Adam
(mankind)' In reference to Allah's statement,
[ثُمَّ اْرجِعِ
البَصَرَ كَرَّتَيْنِ]
(Then look again and yet again, ) Qatadah said, "It means (look) twice.''
[يَنقَلِبْ إِلَيْكَ
البَصَرُ خَاسِئًا]
(your sight will return to you Khasi',) Ibn `Abbas said that Khasi' means
humiliated. Mujahid and Qatadah both said that it means despised.
[وَهُوَ
حَسِيرٌ]
(and worn out.) Ibn `Abbas said that this means it will be exhausted.
Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that
comes from weakness. Thus, the Ayah means that if you continuously looked, no
matter how much you look, your sight will return to you.
[خَاسِئًا]
(Khasi') due to the inability to see any flaw or defect (in Allah's
creation).
[وَهُوَ
حَسِيرٌ]
(and worn out.) meaning, exhausted and broken down feebleness due to the
great amount of repeated looking without being able to detect any deficiency.
Then, after Allah negated any deficiency in the creation of the heavens, He
explains their perfection and beauty. He says,
[وَلَقَدْ زَيَّنَّا
السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ]
(And indeed We have adorned the nearest heaven with lamps, ) This refers to
the stars which have been placed in the heavens, some moving and some
stationary. In Allah's statement,
[وَجَعَلْنَـهَا
رُجُوماً لِّلشَّيَـطِينِ]
(and We have made them (as) missiles to drive away the Shayatin,) The pronoun
`them' in His statement, "and We have made them'' is the same type of statement
as the stars being referred to as lamps. This does not mean that they are
actually missiles, because the stars in the sky are not thrown. Rather, it is
the meteors beneath them that are thrown and they are taken from the stars. And
Allah knows best. Concerning Allah's statement,
[وَأَعْتَدْنَا
لَهُمْ عَذَابَ السَّعِيرِ]
(and We have prepared for them the torment of the blazing Fire.) means, `We
have made this disgrace for the devils in this life and We have prepared for
them the torment of the blazing Fire in the Hereafter.' This is as Allah said in
the beginning of Surat As-Saffat,
[إِنَّا زَيَّنَّا
السَّمَآءَ الدُّنْيَا بِزِينَةٍ الْكَوَكِبِ - وَحِفْظاً مِّن كُلِّ شَيْطَـنٍ
مَّارِدٍ - لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى وَيُقْذَفُونَ مِن كُلِّ
جَانِبٍ - دُحُوراً وَلَهُمْ عَذابٌ وَاصِبٌ - إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ
فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ ]
(Verily, We have adorned the near heaven with the stars (for beauty). And to
guard against every rebellious devil. They cannot listen to the higher group
(angels) for they are pelted from every side. Outcast, and theirs is a constant
(or painful) torment. Except such as snatch away something by stealing, and they
are pursued by a flaming fire of piercing brightness.) [37:6-7] Qatadah said,
"These stars were only created for three purposes: Allah created them as
adornment for the heaven (sky), as missiles for the devils and as signs for
navigation. Therefore, whoever seeks to interpret any other meanings for them
other than these, then verily he has spoken with his own opinion, he has lost
his portion and burdened himself with that which he has no knowledge of.'' Ibn
Jarir and Ibn Abi Hatim both recorded this statement.
[وَلِلَّذِينَ
كَفَرُواْ بِرَبِّهِمْ عَذَابُ جَهَنَّمَ وَبِئْسَ الْمَصِيرُ - إِذَآ أُلْقُواْ
فِيهَا سَمِعُواْ لَهَا شَهِيقًا وَهِىَ تَفُورُ - تَكَادُ تَمَيَّزُ مِنَ الغَيْظِ
كُلَّمَا أُلْقِىَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌ
- قَالُواْ بَلَى قَدْ جَآءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ
اللَّهُ مِن شَىْءٍ إِنْ أَنتُمْ إِلاَّ فِى ضَلَـلٍ كَبِيرٍ - وَقَالُواْ لَوْ
كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِى أَصْحَـبِ السَّعِيرِ -
فَاعْتَرَفُواْ بِذَنبِهِمْ فَسُحْقًا لاًّصْحَـبِ السَّعِيرِ ]
(6. And for those who disbelieve in their Lord is the torment of Hell, and
worst indeed is that destination.) (7. When they are cast therein, they will
hear its Shahiq while it is simmering.) (8. It almost bursts up with fury. Every
time a group is cast therein, its keepers will ask: "Did no warner come to
you'') (9. They will say: "Yes, indeed a warner did come to us, but we rejected
him and said: `Allah never sent down anything; you are only in great error.''')
(10. And they will say: "Had we but listened or used our intelligence, we would
not have been among the dwellers of the blazing Fire!'') (11. Then they will
confess their sin. So, away with the dwellers of the blazing Fire!)
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