The Believers — Verse 86

The Idolators believe in Tawhid Ar-Rububiyyah, which requires them to believe in Tawhid Al-Uluhiyyah Allah states that the fact that He is One and that He is independent in His creation, control, dominion and guides one to realize that there is no God except Him and that none should be worshipped except Him Alone, with no partner or associate. He tells His Messenger Muhammad ﷺ to say to the idolators who worship others besides Him, even though they admit His Lordship, that He has no partner in Lordship. But despite this they still attributed partners in divinity to Him, and worshipped others besides Him even though they recognized the fact that those whom they worshipped could not create anything, did not own anything, nor do they have any control over anything. However, they still believed that these creatures could bring them closer to Allah, مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَآ إِلَى اللَّهِ زُلْفَى (We worship them only that they may bring us near to Allah) 39:3. So Allah says: قُل لِّمَنِ الاٌّرْضُ وَمَن فِيهَآ (Say: "Whose is the earth and whosoever is therein") meaning, "Who is the Owner Who has created it and whatever is in it of animals, plants, fruits and all other kinds of creation" إِن كُنتُمْ تَعْلَمُونَسَيَقُولُونَ لِلَّهِ ("If you know!" They will say: "It is Allah's!") means, they will admit that this belongs to Allah Alone with no partner or associate. If that is the case, قُلْ أَفَلاَ تَذَكَّرُونَ (Say: "Will you not then remember") that none should be worshipped except the Creator and Provider. قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ (Say: "Who is Lord of the seven heavens, and Lord of the Great Throne") means, "Who is the Creator of the higher realm with its planets, lights and angels who submit to Him in all regions and in all directions Who is the Lord of the Great Throne, which is the highest of all created things" Allah says here: وَرَبُّ الْعَرْشِ الْعَظِيمِ (and Lord of the Great Throne), meaning the Mighty Throne. At the end of the Surah, Allah says: رَبُّ الْعَرْشِ الْكَرِيمِ (the Lord of the Supreme Throne!) 23:116, meaning splendid and magnificent. The Throne combines the features of height and vastness with splendor and magnificence. This is why it was said that it is made of red rubies. Ibn Mas`ud said, "There is no night or day with your Lord, and the light of the Throne is from the Light of His Face." سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَتَّقُونَ (They will say: "Allah." Say: "Will you not then have Taqwa") meaning, since you admit that He is the Lord of the heavens and the Lord of the Mighty Throne, will you not fear His punishment for worshipping others besides Him and associating others with Him قُلْ مَن بِيَدِهِ مَلَكُوتُ كُلِّ شَىْءٍ (Say: "In Whose Hand is the sovereignty of everything") i.e., sovereignty is in His Hands. مَّا مِن دَآبَّةٍ إِلاَّ هُوَ ءاخِذٌ بِنَاصِيَتِهَآ (There is not a moving creature but He has grasp of its forelock) 11:56. meaning, He has control over it. The Messenger of Allah ﷺ used to say, «لَا وَالَّذِي نَفْسِي بِيَدِه» (By the One in Whose hand is my soul.) When he swore an oath, he would say, «لَا وَمُقَلِّبِ الْقُلُوب» (By the One Who turns over (controls) the hearts.) He, may He be glorified, is the Creator, the Sovereign, the Controller, وَهُوَ يُجْيِرُ وَلاَ يُجَارُ عَلَيْهِ إِن كُنتُمْ تَعْلَمُونَ (And He protects (all), while against Whom there is no protector, if you know) Among the Arabs, if a leader announced his protection to a person, no one could go against him in that, yet no one could offer protection against that leader. Allah says: وَهُوَ يُجْيِرُ وَلاَ يُجَارُ عَلَيْهِ (And He protects (all), while against Whom there is no protector, ) meaning, He is the greatest Master, and there is none greater than Him. His is the power to create and to command, and none can overturn or oppose His ruling. What He wills happens, and what He does not, will not happen. Allah says: لاَ يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَلُونَ (He cannot be questioned about what He does, while they will be questioned.) 21:23 He cannot be asked about what He does because of His greatness, Pride, overwhelming power, wisdom and justice, but all of His creation will be asked about what they did, as Allah says: فَوَرَبِّكَ لَنَسْـَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُواْ يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) 15:92-93 سَيَقُولُونَ لِلَّهِ (They will say: "(All that belongs) to Allah.") means, they will admit that the Almighty Master Who protects all while against Him there is no protector is Allah Alone, with no partner or associate. قُلْ فَأَنَّى تُسْحَرُونَ (Say: "How then are you deceived and turn away from the truth") means, how can your minds accept the idea of worshipping others besides Him when you recognize and acknowledge that Then Allah says: بَلْ أَتَيْنَـهُمْ بِالْحَقِّ (Nay, but We have brought them the truth,) which is the declaration that there is no god worthy of worship besides Allah, and the establishment of clear, definitive and sound proof to that effect, وَإِنَّهُمْ لَكَـذِبُونَ (and verily, they are liars.) means, in their worship of others alongside Allah when they have no evidence for doing so, as Allah says at the end of this Surah: وَمَن يَدْعُ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ لاَ بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِندَ رَبِّهِ إِنَّهُ لاَ يُفْلِحُ الْكَـفِرُونَ (And whoever invokes, besides Allah, any other god, of whom he has no proof; then his reckoning is only with his Lord. Surely, the disbelievers will not be successful.) 23:117 The idolators have no evidence for what they are doing, which has led them into lies and misguidance. Rather they are following their forefathers and predecessors who were confused and ignorant, as Allah describes them: إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ ("We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") 43:23

Say ‘Who is the Lord of the seven heavens and the Lord of the Great Throne?’ that is the throne kursī.

قل مَن رب السموات السبع ورب العرش العظيم، الذي هو أعظم المخلوقات وأعلاها؟

" قل من رب السموات السبع ورب العرش العظيم " أي من هو خالق العالم العلوي بما فيه من الكواكب النيرات والملائكة الخاضعين له في سائر الأقطار منها والجهات ومن هو رب العرش العظيم يعني الذي هو سقف المخلوقات كما جاء في الحديث الذي رواه أبو داود عن رسول الله صلى الله عليه وسلم أنه قال " شأن الله أعظم من ذلك إن عرشه على سمواته هكذا "وأشار بيده مثل القبة وفي الحديث الآخر " ما السموات السبع والأرضون السبع وما بينهن وما فيهن في الكرسي إلا كحلقة ملقاة بأرض فلاة وإن الكرسي بما فيه بالنسبة إلى العرش كتلك الحلقة في تلك الفلاة ".ولهذا قال بعض السلف: إن مسافة ما بين قطري العرش من جانب إلى جانب مسيره خمسين ألف سنة وارتفاعه عن الأرض السابعة مسيرة خمسين ألف سنة وقال الضحاك عن ابن عباس: إنما سمي عرشا لارتفاعه. وقال الأعمش عن كعب الأحبار: إن السموات والأرض في العرش كالقنديل المعلق بين السماء والأرض وقال مجاهد: ما السموات والأرض في العرش إلا كحلقة في أرض فلاة. وقال ابن أبي حاتم حدثنا العلاء بن سالم حدثنا وكيع حدثنا سفيان الثوري عن عمار الذهبي عن مسلم البطين عن سعيد بن جبير عن ابن عباس قال: العرش لا يقدر قدره أحد. وفي رواية: إلا الله عز وجل وقال بعض السلف: العرش من ياقوتة حمراء ولهذا قال ههنا " ورب العرش العظيم " أي الكبير وقال في آخر السورة " رب العرش الكريم " أي الحسن البهي فقد جمع العرش بين العظمة في الاتساع والعلو والحسن الباهر ولهذا قال من قال إنه من ياقوتة حمراء وقال ابن مسعود: إن ربكم ليس عنده ليل ولا نهار نور العرش من نور وجهه.

وأما الحجة الثانية فهى قوله - سبحانه - : ( قُلْ مَن رَّبُّ السماوات السبع وَرَبُّ العرش العظيم ) وهو كرسيه الذى وسع السموات والأرض؟

يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: قل لهم يا محمد: من ربّ السماوات السبع، وربّ العرش المحيط بذلك؟ سيقولون: ذلك كله لله، وهو ربه، فقل لهم: أفلا تتقون عقابه على كفركم به وتكذيبكم خبره وخبر رسوله؟

" قل من رب السموات السبع ورب العرش العظيم ".

قُلْ مَنْ رَبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ (86) تكرير الأمر بالقول وإن كان المقول مختلفاً دون أن تعطف جملة { مَن رب السماوات } لأنها وقعت في سياق التعداد فناسب أن يعاد الأمر بالقول دون الاستغناء بحرف العطف . والمقصود وقوع هذه الأسئلة متتابعة دفعاً لهم بالحجة ، ولذلك لم تُعَد في السؤالين الثاني والثالث جملة { إن كنتم تعلمون } [ المؤمنون : 84 ] اكتفاءً بالافتتاح بها .وقرأ الجمهور { سيقولون لله } بلام جارة لاسم الجلالة على أنه حكاية لجوابهم المتوقع بمعناه لا بلفظه ، لأنهم لما سئلوا ب ( مَن ) التي هي للاستفهام عن تعيين ذات المستفهم عنه كان مقتضى الاستعمال أن يكون الجواب بذكر اسم ذات المسؤول عنه ، فكان العدول عن ذلك إلى الجواب عن كون السماوات السبع والعرش مملوكة لله عدولاً إلى جانب المعنى دون اللفظ مراعاة لكون المستفهم عنه لوحظ بوصف الربوبية والربوبية تقتضي الملك . ونظير هذا الاستعمال ما أنشده القرطبي وصاحب «المطلع» : ... إذَا قِيلَ مَنْ ربّ المَزَالف والقرىوربّ الجياد الجُرد؟ قلت لخالد ... ولم أقف على من سبقهما بذكر هذا البيت ولعلهما أخذاه من «تفسير الزجاج» ولم يعزواه إلى قائل ولعل قائله حذا به حذو استعمال الآية .وأقول : إن الأجدر أن نبين وجه صوغ الآية بهذا الأسلوب فأرى أن ذلك لقصد التعريض بأنهم يحترزون عن أن يقولوا : رب السماوات السبع اللَّهُ ، لأنهم أثبتوا مع الله أرباباً في السماوات إذ عبدوا الملائكة فهم عدلوا عما فيه نفي الربوبية عن معبوداتهم واقتصروا على الإقرار بأن السماوات ملك لله لأن ذلك لا يبطل أوهام شركهم من أصلها؛ ألا ترى أنهم يقولون في التلبية في الحج «لبيك لا شريك لك إلا شريك هو لك ، تملكه وما ملك» . ففي حكاية جوابهم بهذا اللفظ تورك عليهم ، ولذلك ذيل حكاية جوابهم بالإنكار عليهم انتفاء اتقائهم الله تعالى .وقرأه أبو عمرو ويعقوب { سيقولون الله } بدون لام الجر وهو كذلك في مصحف البصرة وبذلك كان اسم الجلالة مرفوعاً على أنه خبر ( مَن ) في قوله { من رب السموات } والمعنى واحد .ولم يؤت مع هذا الاستفهام بشرط { إن كنتم تعلمون } [ المؤمنون : 84 ] ونحوه كما جاء في سابقه لأن انفراد الله تعالى بالربوية في السماوات والعرش لا يشك فيه المشركون لأنهم لم يزعموا إلهية أصنامهم في السماوات والعوالم العلوية .

{ قُلْ مَنْ رَبُّ السَّمَاوَاتِ السَّبْعِ } وما فيها من النيرات، والكواكب السيارات، والثوابت { وَرَبُّ الْعَرْشِ الْعَظِيمِ } الذي هو أعلى المخلوقات وأوسعها وأعظمها، فمن الذي خلق ذلك ودبره، وصرفه بأنواع التدبير؟

قل من رب السماوات السبع ورب العرش العظيم سيقولون لله قل أفلا تتقون يريد أفلا تخافون حيث تجعلون لي ما تكرهون ؛ زعمتم أن الملائكة بناتي ، وكرهتم لأنفسكم البنات .

In these verses, a certain contradiction in thinking has been referred to by which the majority of people in every age have been afflicted. Most people admit that the Creator of the earth and the heavens is the one and only God; that He is their Lord and He controls them; that He enjoys all the superior powers. Yet their lives do not in any way reflect this acknowledgement. Such sublime truth demands that it permeates their thinking. The realisation of God should make them truly God-conscious. It should so become a part of their nature that, when they come face to face with the Truth, they admit it immediately. Their whole life should be moulded upon it. But, in actual fact, none of this happens. They accept God as a formal belief, but their real lives are not affected by it. The conception of God does not cast any spell over such individuals. On the contrary, they remain enamoured of trivial things. How strange is man’s behaviour!

وَلَقَدْ أَخَذْنَاهُم بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَ‌بِّهِمْ وَمَا يَتَضَرَّ‌عُونَ And We have already seized them with punishment, but they did not turn humble to their Lord, nor do they supplicate in humility. (23:76) In the preceding verse it has been stated that when the unbelievers are subjected to chastisement for their sins, they plead to Allah and the Holy Prophet ﷺ for mercy and when Allah who is Merciful relieves their suffering, they return to their evil practices and wicked deeds. This verse relates a similar instance when the unbelievers were punished for their misdeeds. However when they were delivered from their sufferings as a result of the intercession by the Holy Prophet ﷺ on their behalf, they did not humble themselves before Allah but persisted in idolatry and unbelief. Visitation of famine upon Makkah and its deliverance on the prayers of the Holy Prophet ﷺ It has been mentioned earlier that the Holy Prophet ﷺ had prayed to Allah to punish the people of Makkah with famine and as a result they were reduced to great straits and were forced to eat dead animals. At last, Abu Sufyan presented himself before the Holy Prophet ﷺ at Madinah and said, "I appeal you in the name of Allah, did you not say that you had been sent by Him as mercy for the whole world?" The Holy Prophet ﷺ replied, "Yes I did, and what I said is true also." Then Abu Sufyan said, "You killed the leaders of your clan with sword at the battle of Badr and now you are killing those who still survive with starvation. Pray to Allah, I beseech you, to remove this curse from over our heads." The Holy Prophet ﷺ then prayed to Allah to forgive the people of Makkah and deliver them from the agony of hunger, and his prayer was granted forthwith. The verse: وَلَقَدْ أَخَذْنَاهُم بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَ‌بِّهِمْ (23:76) was revealed on this occasion and refers to this incident. (Mazhari)

(Say) also to them, O Muhammad: (Who is Lord of the seven heavens, and Lord of the Tremendous Throne?