How long did it take to create the universe?

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How long did it take to create the universe?

 Introduction

To seek an answer to this we must go to the Quran and hadieth and look at the  Days of or the length of the day or days of Qiyamah and a day in this world as well as the days of creation in the proper perspectives some may confuse these days and their various time frames. While others may mistaken them for  so-called contradictions when in fact there is no so-called contradiction in the Quran or the Hadieths. The  occurrence of what may to some appear as so called contradictions happens to be in the levels of understandings.  Or when information is not present and/or unknown at this time and/or can one see it in a clear perspectives which could occur at a later time as new discoveries are in fact found in the area of sciences or knowledge’s.  That if one was to look in the Quran they will see it clear and/or there was no contradictions or mistakes in the Quran what was there but was not clear until some future time in humanity. Of course this rule does not apply to abrogated verses in the Quran. For information on that please read our other published articles insha Allah. 

 There are many examples of this throughout history of things that seemed wrong in the Quran even when it came to science that was later found that the Quran was correct and the science was wrong this can also occur in non scientific matters. Two examples are in the past science taught that the sun was not in an orbit and the Quran said it was it was later found that science was wrong the same thing when the Quran said the universe was expanding  Allah Know Best.  

 Surah Al-Hajj : 22:47

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 And they ask you to bring the punishment sooner. And Allah will never go back on His promise. In fact, one day with your Lord is like one thousand years of what you count. [47]

How the Day of Resurrection will be equal to one thousand years by our reckoning

                                                                   In this verse 

 Means that one day with your Lord is like one thousand years of what you count. (22:47)

This verse can be interpreted in two ways. The first meaning is that the verse refers to the Day of Resurrection and the events which will take place on that day will be so horrifying and of such extreme severity that the day will appear never to end, as if it was equal to one thousand years according to our reckoning. Many commentators have interpreted this verse accordingly.

 The other meaning of the verse is that the Day of Resurrection will in actual fact be so long that it will stretch up to one thousand years of this world. This view is supported by a saying of the Holy Prophet (pbuh) as reported in Musnad of Ahmad and Tirmidhi on the authority of Sayyidna  Abu Hurairah (ra) that the Holy Prophet (pbuh) once addressed the poor people of the muhajirin (i.e. those who migrated from Makkah) and said, 'I give you good news about the full refulgence on the Day of Resurrection and that you will be admitted to heaven half a day before the rich and the wealthy, and a day in the Hereafter will be of one thousand years, hence the poor will enter the heaven five hundred years before the wealthy'. Tirmidhi has classified this hadith as 'hasan'. (Mazhari)

 A doubt and its explanation

There is a verse in Surah Al-Ma'arij which says that the day with your Lord will be equal to fifty thousand years

                (Whereof the measure is fifty thousand yours - 70:4)

This can also be explained by applying either of the two explanations of the present verse and in the first case since every person will suffer different levels of severity, to some it will appear as if he has suffered pain for one thousand years, while to others the period will appear equal to fifty thousand years.

 If, however, the second explanation is applied to this verse, then there would appear to be a contradiction between the verses where one verse equates the Day of Resurrection to one thousand years and the other to fifty thousand years. But this so-called contradiction has been reconciled by Sayyidi Ashraf 'Ali Thanavi (ra) in his commentary Bayan ul-Qur'an, by saying that this difference may be due to different horizons.

 Just as we see in our world that the length of day and night is different on different horizons, (on zero latitude it is of 24 hours while at the latitude of 90' it is one year. Likewise it is possible that the length of the Day of Resurrection would be different on different horizons, and if its length right below the day line is one thousand years because of miraculously slow rotation of sun or earth), the areas falling 50 times far from it may have a day 50 times more in length. And Allah knows best.

 Surah As-Sajdah : 32:4-9

Allah is the One who created the heavens and the earth and all that is between them in six days, then He positioned Himself on the Throne. Other than Him, there is neither a guardian for you, nor an intercessor. Would you then not observe the advice? [4] He manages (every) matter from the sky to the earth, then it (every matter) will ascend to Him in a day the measure of which is a thousand years according to the way you count. [5] That One is the All-knower of the unseen and the seen; the All-Mighty, the Very-Merciful, [6] who made well whatever He created and started the creation of man from clay. [7] Then He made his progeny from a drop of semen, from a despised water. [8] Then He gave him a proportioned shape and breathed into him of His spirit. And He granted you the (power of) hearing and the eyes and the hearts. Little you give thanks. [9]

Commentary

The length of the day of Qiyamah

                                        The text in verse 34:5 cited above says

(in a day the measure of which is a thousand years according to the way you count - 34:5).

And it appears in a verse of Suirah Al-Ma'arij: ... (in a day the extent of  which is fifty thousand years - 70:4).

A simple explanation of this is what appears in Bayan-ul-Qur'an - since this day will be horrendous, people would find it very long. Then, this length will be felt in terms of one's measure of faith and deeds. Big criminals will find the day longer while the small ones will find it comparatively shorter, so much so that the day some would feel to be of a thousand years, to others, it would appear as of fifty thousand years.

Tafsir Ruh-ul-Ma'ani reports several other explanations from the 'Ulama' and Sufiya. But, all these are nothing but conjectures.  Something which can be traced back to a proved meaning of the Qur'an or something which can be believed in is just not there.Therefore, the most sound approach in this matter is the same as was taken by the early elders of Islam, the Sahabah and the Tabi'in: They had left the knowledge of this difference of one and fifty to Allah without explaining it on the basis of human whims and, on their part, they had found it sufficient to say, 'we do not know.'

 About it, Sayyidna 'Abdullah Ibn 'Abbas (ra) said:

 They are two days mentioned by Allah Ta'aa in His Book. Allah Ta'ala  knows best about them and I dislike to say in the matter of the Book of Allah that which I do not know.

Surah Al Maarij 70:4

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To whom ascend the angels and the Spirit, in a day the length of which is fifty thousand years. [4]

 The disbelievers used to come to the Holy Prophet in groups mocking at the Muslims, and denying the Islamic beliefs, including Resurrection. But at the same time, they used to claim, in ironical style, that they would enter the Paradise, and enjoy its bliss. This verse refers to this attitude of the disbelievers.

 Since their pretended aspiration to enter Paradise was merely a mockery, and in fact they intended to deny Resurrection, their denial is refuted in this verse by saying that admittedly Allah has created them from a lifeless drop of semen, as they knew it well, and a drop of semen is more difficult to be transformed into a perfect human being. If Allah has power to make it a living man, how easy it is for Him to give life to a dead body! Still, they do not believe in Resurrection. Then, how can they enter Paradise? (Muhammad Taqi Usmani)

 Commentary 

 (A demanding person has asked for the punishment that is going to befall 70:1).

The Arabic word suwal / sual means to 'ask a question'. The word is used in more than one sense: [1] It could mean to inquire about something. In this sense, the Arabic word is followed by the preposition "an' [about]; and [2] It is used in the sense of 'request'. In this sense, the word is followed by the preposition 'bi' [for] as in this instance.

 Nasa'i transmits a narration from Sayyidnaa Ibn 'Abbas (ra) that this demanding person was Nadr Ibn Harith. In rejecting the Qur'an and the prophet (pbuh), he daringly demanded:

'0 Allah, if this be indeed the truth [revealed] from You, then, rain down upon us stones from the heavens, or bring upon us a painful punishment. [8:32]

 The result of this demand was that Nadr Ibn Harith was killed by Muslims in the Battle of Badr. (Mazhar;, citing the narration of Ibn Abi Hatim).

 The Qur'an, further setting down the factual position of the demanded punishment, says that the punishment is inevitable and will most certainly occur in this world or in the Hereafter or in both the worlds. It cannot be averted. The impending punishment is from Allah, the Lord of the stairways. The last statement is also the proof of the preceding statement, in that the punishment is from the Lord of the Ascending Steps. It is not possible for anyone to avert it.

 The word mazrij is the plural of mi'raj or mi'raj. It means a 'ladder or a staircase, having steps for reaching high places. The Divine attribute given in this verse as 'dhil-ma’arij' [Lord of the stairways] means that He is the Lord of high degrees. This is the interpretation given by Sa'id Ibn Jubair (ra). Sayyidna Ibn Mas'iud (ra) says that these stairways or higher rungs are seven heavens one above another, and 'dhil-ma’ariji ' means 'dhis-samawatt, that is to say, malik-us-samawat [Lord of the heavens].

(to whom ascend the angels and the Spirit ... 70:4). In other words, the angels and Jibra'a ascend these levels which are one on top of the other. Although the word 'angels' include 'Jibra'il his name is singled out specifically on account of his special honor.

                   (In a day the length of which is fifty thousand years 70:4).

This statement, grammatically, is connected to an understood verb, which is yaqa’u [will occur]. The sense is that the inevitable punishment mentioned earlier will occur on a day the measure of which is fifty thousand years. Sayyidna Abu Sa'id Khudri (ra) narrates that the blessed Companions asked the Holy Prophet (pbuh) about the length of the day that measures fifty thousand years. He replied: "I swear by the Being in Whose control is my life! The day for the believers will be lighter and less than the time during which they would perform an obligatory Salah." (Transmitted by Ahmad, Abu Yala, Ibn Hibban, Baihaqi through a ‘hasan chain of narrators - Mazhari)

 And the following Hadlth is reported from Sayyidna Abu Hurairah (ra)

"The time on this day for the believers will be like that between 'asr and maghrib". (This hadith is reported both in marfu and mauquf ways, that is, in some versions, this is the statement of Abu Hurairah (ra) himself, while in others it is attributed by him to the Holy Prophet (pbuh)

 The Length of the Day of Judgement - A thousand years or Fifty

Thousand Years? An Analysis

According to the above verse, the measure of the Day of Judgment is fifty thousand years but, according to the following verse of Surah As-Sajdah, the length of the day is mentioned as one thousand years:

He manages (every) matter from the sky to the earth, then it (every matter) will ascend to Him in a day the measure of which is a thousand years according to the way you count. [32:51]

Apparently, there seems to be a discrepancy between the two verses. The narratives cited earlier resolve this apparent contradiction. Length and shortness of time are relative concepts. It will be different according to different groups and their varying conditions. Relative to the entire body of die-hard unbelievers, it will measure fifty thousand years, and relative to the entire body of righteous believers, the day will be made so easy that it will seem easier than a person performing salah in this world.

In between the two bodies of believers and unbelievers are there may be some groups of unbelievers for whom the day will seem to be one thousand years. It is also relative to varying psychological conditions that a person might be experiencing. If a person is feeling upset or is experiencing excruciating pain, time will hardly seem to move for him. An  hour sometimes seems like more than a day or even more than a week. When a person, on the other hand, is in comfort and peace, the longest time will seem the shortest.

Mazhari has interpreted verse [5] of Surah As-Sajdah differently. He says that the day of a thousand years mentioned here refers to one of the days of the phenomenal world. Jibra'il and other angels with him descend from the heavens to the earth and then ascend from the earth to the heavens. This is such a long journey that if man were to undertake it, it would take him a thousand years. Authentic ahadith report that the journey from heavens to earth takes five hundred years and the journey back from earth to the heaven takes another five hundred years, totaling a thousand years according to human traveling.

Assuming man were to conquer this distance, a return journey would take him a thousand years between heavens and earth and back, although the angels cover this distance in a very short time. In short, verse [5] of Surah As-Sajdah refers to a day of the phenomenal world while the verse of Surah Al-Ma'Erij refers to the Day of Judgment which will be very much longer than the days of this world, the length and shortness of which will be experienced differently by different people according to their conditions. And Allah, the Pure and Exalted, knows best!

 Surah Al Baqarah 2:117

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All that exists in heaven or earth belongs to Allah

Firstly, all that exists in heaven or earth belongs to Allah. Secondly, everything is also subservient to Him In the sense that no one can interfere with His omnipotence (for example, with His power to create and to destroy), even if - some men may be lax in obeying the injunctions of the Shari'ah. Thirdly, He is the Creator and the Inventor of the skies and of the earth. Fourthly,

His power of creation is so mighty that when He wishes to do something (for example, wishes to create something), He does not need any instruments or helpers --

all that He does is to say, "Be",and the thing becomes what He wishes it to be.

These four qualities are not to be found in anyone other than Allah.

The two verses give rise to certain other important considerations.

 (1) If Allah has chosen to assign certain tasks to certain angels (for example, sending down rain or bringing to the creatures their nourishment), or has chosen to employ causes, materials or physical forces in order to produce certain effects, He has done so in His wisdom. So, it is neither permissible nor proper that men should look upon these angels or causes or physical forces as being effective agents in themselves, and turn to them for help in their need.

(2) The commentator al-Baydawi has remarked that, Allah being the First Cause of the things, the earlier Shari'ahs had allowed the use of the title "Father" for Him, but that the ignorant misunderstood and distorted the sense of "Fatherhood" so badly that to entertain such a belief or to apply 'this title to Allah has now been declared to be an act of infidelity (Kufr). As this practice can lead to all kinds of doctrinal disorders, it is no longer permissible to employ this particular word or a similar expression with reference to Allah.

 As for creation taking place through the Divine Command,

"Be",

We would like to add a note, following the example of Maulana Ashraf 'Ali Thanavyin his "Bayan al-Qur'an", for the benefit of those who happen to be interested in Western philosophy, or in Christian theology, or, worst of all, in the writings of the Orientalists and their translations of Sufi texts. Let us begin by saying that it is a mystery -- and we are using the word "mystery", not in the debased and the modern sense, but in the original meaning of the term which implies that certain realities are altogether beyond the reach of human understanding, and that certain other realities cannot and must not, even when partially or wholly understood, be given out to those who have no aptitude for receiving them, and that with regard to them it is advisable "to keep one's lips closed." In these matters, when and what one chooses to reveal is ultimately not the question of liberalism or democrat-ism or egalitarianism, but that of "spiritual etiquette." Having repeated the warning given by Maulana Thanavi himself, we shall do no more than explaining what "Bayan al-Qur'an" says on the subject.

 Regarding this particular mystery, there is a difference of approach between the two groups of the Mutakallimin (the masters of al-'Ilm al-Kalam or dialectical theology). According to the Asha'ri group, "Be, and it comes to be"( Kun fa Yakiin) is a metaphorical or allegorical expression. That is to say, the phrase does not signify that Allah actually addressed an existent and commanded it "to be", but it is an allegorical illustration of His omnipotence, suggesting that there is no interval between an act of will on His part and its realization. The commentator al-Baydawi has adopted this view. But, according to the Maturidi group, the phrase literally means what it says. This approach to the subject, however, produces a difficult problem. A command is given only to an existent. If a thing does not exist at all, how can Allah address it? On the other hand, if a thing does already exist, it is superfluous to command it "to be." The problem can easily be resolved if we keep two considerations in mind. Firstly, this command does not belong to the order of Tashri': ( legislation) which requires the addressee to exist in actual fact and to possess understanding; it belongs to the order of Takwin (creation) which is concerned with giving existence to non-existents.

 This explanation, in its turn, brings us into the thick of a controversy that has muddled a great deal of Western philosophy and theology. We refer to the question of "creation arising out of nothingness" (Ex Nihilo), and the second of our two considerations will clarify it. It is usual enough to place "existence"            ( Wujud) in opposition to "nothingness or non-existence" ( 'Adam). But it has also been said that nonexistence does not exist. For, Allah is omniscient, and Divine Knowledge comprehends everything that has been, or is, or will be, so that what does not yet exist according to our reckoning, does already exist in Divine Knowledge. To use a different expression, everything past, present or future has its "pure" and "subtle" counterpart in Divine Knowledge. If Western terminology should be more easily comprehensible to some of our readers, we can call these Prototypes, Numbers, or Essences, or Ideas or Archetypes, but each time we will have to give a more refined and a higher signification to these terms than Pythagoras or Plato ever did.

The Sufis, however, call them "Al-A'yan al-Thabitah." With the help of this explanation we can see that when Allah wishes to create a thing, He commands its Essence, which already exists in His Knowledge, "to be", and it "comes to be" -- that is to say, comes to be actualized in the world. Thus, "creation" does not arise out of "nothingness." Before a thing comes to exist as an "actuality" in the world, it already exists as a "potentiality" in Divine Knowledge. It is this "potentiality" to which the Divine Command "Be" is addressed. Hence, it is equally true to say that Essences do not exist, and to say that Essences do exist. The first statement pertains to the knowledge of the creatures, and the second to the Divine Knowledge.

At the end, we shall again insist that no good can come out of unnecessarily meddling with such delicate questions, specially if the purpose is no more than to seek a new sensation.

 Surah Qaf 50:38-40

And how many a generations We have destroyed before them who were stronger than these in their grip on power, and they searched out the cities: Was there any place to escape? [36] Indeed, there is a lesson in all this for him who has a heart and gives ear (to the truth) attentively. [37] And We created the heavens and the earth and all that is between them in six days, and no weariness even touched Us. [38] So, bear with patience what they say, and proclaim His purity along with your Lord's praise before sunrise and before sunset. [39] And in hours of night, do proclaim His purity, and at the ends of prostration. [40]

Surah Al A-Araf 7: 54

 

Surely, your Lord is Allah who created the heavens and the earth in six days, then He positioned himself on the Throne. He covers the day with night which pursues it swiftly. And (He created) the sun and the moon and the stars, subjected to His command. Beware, for Him is the creation and the command. Glorious is Allah, the Lord of all the worlds. [54]

 The Creation of the Heavens and the Earth: Why in Six Days?

A question arises here. We know that Allah Ta'ala has great power. He is capable of creating the whole universe in a single moment. The Holy Qur'an itself says so time and again. For instance, in Surah Al- Qamar, it is said: 

(And Our Command is but a single Word, - like the twinkling of an eye - 54:50). Again, in Surah Ya Sin,

 (when [Allah] intends [to create] a thing - for it He says: "Be" and it comes to be - 36:82). Why, then, would six days be spent in creating the universe?

Commentator of the Qur'an, Sayyidna Sa'id ibn Jubayr (ra), has given an answer by saying that Allah is certainly capable of creating everything there is in a single moment, but Divine wisdom so demanded that the creation of our universe take six days so that human beings could be taught the lesson of graduation and perfection in running the universal system. This is supported by a Hadith in which the Holy Prophet (pbuh) said: Working with deliberation, dignity and graduation is from Allah Ta'ala and hastening, from Shaytan. ( Devil) (Mazhari, with reference to Shu'ab al-'fmzn by Al-Baihaqi)

The implication is that the attitude of rushing into doing things is not good for human beings. One cannot give due thought to and take into consideration all aspects of an issue at hand if driven by haste. An action taken in haste spoils what is done and brings remorse in the end. So, whatever is done with proper advance thinking and functional ease brings Barakah (blessing from Allah which enhances the efficiency and outcome of the endeavor).

How were Days and Nights identified before the Creation of Earth, Heavens and Planets?

The second question is: The presence of the day and night is recognized through the movement of the sun. But, before the birth of the earth and the heavens, when there was no sun and moon, on what basis comes the count of six days?

For this reason, some commentators have said that six days means a time duration equal to six days and nights as in the existing world. But, a much clearer approach is that the terminology of day and night, that is, what occurs from sunrise to sunset is day and -what appears from sunset to the next sunrise is night, is a terminology used in this world. May be, before the birth of the universe, Allah Ta'ala had other signs determined for the day and night - as it would be in Paradise where the day and night will not depend on the movement of the sun.

This also tells us that it is not necessary that the six days during which the earth and the heavens were created, be equal to our six days. Instead, it is possible that they may be longer than these - as the Qur'an says about the day of 'Akhirah which will be equal to one thousand years.

 Abu 'Abdullah Razi has said that the movement of the far firmament is so fast as compared to the movements of our earth that the raised step of a man running here has still to come down to touch the ground when the far firmament moves a distance of three thousand miles. (Al-Bahr Al-Muhit)

 Imam Ahmad ibn Hanbal and Mujahid say that six days here mean the six days of 'Akhirah. The same view appears in a narration of Sayyidna 'Abdullah ibn 'Abbas  (ra) reported by Dahhak.

And these six days during which the creation of the universe took place began, according to authentic narrations, from Friday and ended on Friday. On Yowm al-Sabt (the day of Sabbath), that is, Saturday, there was no work done on the creation of the universe. Some 'Ulama say that 'sabt' means to discontinue. The day was named as Yowm al- Sabt because the work of creation was over by that day. (Tafsir Ibn Kathir)

Mentioned in this verse is the creation of the universe in six days. Its details appear in verses 9 and 10 of Surah Ha Mim As-Sajdah (Fussilat - 41:9,10) saying that the earth was created in two days, then, created on the earth were, mountains, rivers, tributaries, trees, vegetation and things, human beings and animals could eat, in another two days. This comes to a total of four days. So, it was first said

                    (created the earth in two days) and then it was said:

(and determined in it the measure of its sustenance in four days).

 The first two days during which the earth was created are Sunday and Monday; and the other two days during which the mountains, rivers and the life support systems of the earth were created are Tuesday and Wednesday. Thereafter, it was said 

(that is, then We completed the seven heavens in two days - 41:13)

As obvious,these two days will be Thursday and Friday. Thus, by Friday, this becomes a total of six days.      

In the present verse (54), after mentioning the creation of the heavens and the earth, it was said:

(then He positioned Himself on the Throne). The word:

( Istawg), as followed by 'ala (on) here, literally means to take position on, or to settle, or be established. The word

('Arsh) means throne. Now, the question is what is this throne, the throne of the great Rahman, and how is it shaped or constituted, or is as it is - and what would the phenomena of 'positioning' on it mean?

Regarding this, the safest creed to hold, that which is clear and correct, and fairly doubt-free too, is no other but that of the most righteous elders, the Sahabah and the Tabi'in - and later, that of many Sufi thinkers as well. The creed is chat human reason is incapable of comprehending the reality of the Being and Attributes of Allah Jalla Sha'nuhu. Pursuing the knowledge of its exact reality is an exercise in futility, even harmful. One should believe, as a matter of general principle, that the meaning intended by Allah Ta'ala - whatever it may be - is the one correct and true. And, in this process,

one should not try to determine or worry about fixing a meaning on one's own.

 Someone asked the famous Imam Malik exactly the same question: What is the meaning of

(Istawa 'ala al-'arsh : positioned Himself on the throne)? He paused for a while, then said: 'Everyone knows the meaning of 'Istawa' and its particular nature and reality is such that human reason cannot comprehend it, and having faith in it is obligatory (Wajib), and asking a question about its nature and reality is Bid'ah (innovation in established religion) - because, the noble Sahabah, may Allah be pleased with them all, never asked such questions of the Holy Prophet (pbuh) Great elders (Salaf), Sufygn Al-Thawriy, Imam Awza'i, Layth ibn Sa'd, Sufyan ibn 'Uyaiynah and 'Abdullah ibn Mubarak, may the mercy of Allah be upon them all, have said that the verses which have appeared in the Qur'an as related to the Being and Attributes of Allah Ta'ala should be believed in as they have come and exactly as they are, without any explanation, explication and interpretation. (Mazhari)

Said after that in the verse was:

(He covers the day with night which pursues it swiftly). The sense is that this alternation of the night and day is a phenomenon of revolutionary proportions in that it brings the whole world from light into the darkness, and from darkness into the light. Then, this very phenomena lends itself so swiftly and smoothly and obediently to the magnificent subduing power of Allah Ta'ala that the least delay is not caused (in this transformation on such an unimaginable scale).

 After that, it was said

that is, Allah created the sun and the moon and the stars in a state that all of them are moving in obedience to His will and command.

For a reasonable person, this is an invitation to think, to think about things made by the made he observes around him all the time. Experts make machines of all sorts. Some of them would have engineering problems right from the start. Others may not have such problems, but machines are machines, no matter how strong the base material and how impeccable the design. Parts have their normal wear and tear, or need for adjustment, repairs, servicing. Machines become idle until fixed. It might take weeks, or months, to put them back to work. But, look at these God-made machines. The efficiency and the perfection with which they started working from day one is still there. They are working wonderfully non-stop. Their movement is as precise as ever, not a second fast or slow. There is no wear and tear of parts and no need to go to a workshop. The reason is that they are functioning 'subject to His command'

In other words, they need no source of energy to move them, no engine to make them function. They are working only under Divine Command. They are subjected to that alone. Therefore, the emergence of the slightest malfunction in them is impossible. But, of course, when the Absolute Master Himself decides to eliminate them at a time appointed by Him, this entire system would disintegrate. That day will be the day of Qiyamah.

After having pointed out some examples, the description of the Absolute Subduing Power of Allah Ta'ala was put in the form of a general rule by saying:

Beware, for Him alone is the creation and the command). The word

 

                                         (khalq) means to create and 

(amr), to command. The sense is that being the Creator and the Master is exclusive to Him. Other than Him, no one else can create the most insignificant of things, nor does anyone have the right to subject anyone to his command (except that Allah Ta'ala Himself delegates a particular area of activity to someone, in which case that too would be, in reality, nothing but the command of Allah). So, the verse means that creating all these things was the work of none but Him, and putting them into service was also not something anyone else could handle, for that too is an spectacle of the perfect power of Allah Ta'ala.

 In Sufi thought, 'Khalq' and 'Amr' are two domains. 'Khalq' relates to matter and 'Arnr' to the refined abstract. The Quranic verse: 

(Say, "The soul is a command from my Lord." - 17:58) points out in this direction as "Ruh" (soul, spirit) has been identified as a command from the Lord. The sense of the creation and the command being exclusive to Allah Ta'ala would, in this light, mean that everything between the heavens and the earth is from matter and its creation has been called "Khalq." And what is beyond these, free from matter, its creation has been called "Arnr." (Mazhari)

 At the end of the verse, it was said 

(Glorious is Al-lah, the Lord of the worlds). The word

(tabarak) appearing here is a derivation from barakah which means to increase, grow, become more, remain, sustain, besides being employed in many other shades of meaning. At this place, 'tabaraka' means to be high and supreme. It can be taken in the sense of high and sustaining, for Allah Ta'ala is both. The sense of high finds confirmation in a sentence of the Hadith which says:

You are blessed and high, 0 Master of Glory and Honor). Here, the word: 'tabarkta' has been explained by the word: ta'alita which follows.

The time has come to choose will you not fear Allah and obey Him? Insha Allah you will pick the correct side.

I have thus discharged again my duty of conveying His message and advice.

If you like what you hear may you accept it and if not you can disregard it.

Allah Knows Best

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                               May He, for whom you have loved me, love you.

Barakal-lahu feekum

Unto Allah I commend thy faith, Thy trust and the consequence of thy work,

JZK

Allah Hafiz

Allah’s Property Mujaddid

Mahmoud Muhammad Ibrihim
(Of Sinai Peninsula )
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