The incident of the Splitting of the Moon is referred to as an āyah in the Qur’an. It is stated:
اِقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ. وَاِنْ يَّرَوْا اٰيَةً يُّعْرِضُوْا وَيَقُوْلُوْا سِحْرٌ مُّسْتَمِرٌّ .
The hour which they are being warned of is about to arrive and the moon is cleft asunder. [But they will not profess faith,] and whatever sign they see, they will only evade it and remark: “This is a magic that is being handed down from the past.” (54:1-2)
The word āyah is a very well-known term in the Arabic language. It means a sign or indication. It refers to phenomena that point to an underlying thing, truth, or event. For example, road signs indicate directions, archaeological remains serve as memorials of abandoned settlements, and creations and artefacts inform about their respective creators or makers. Their mutual relationship is akin to that of a sign (ishārah) and that to which it points (mushār ilayh), both of which are inherently interdependent and indispensable to one another.
In certain places in the Qur’an, the word āyah is also used in this literal sense. In Surah Yunus, the decision to preserve Pharaoh’s body as a sign of divine punishment is mentioned. It is stated:
فَالْيَوْمَ نُنَجِّيْكَ بِبَدَنِكَ لِتَكُوْنَ لِمَنْ خَلْفَكَ اٰيَةً وَاِنَّ كَثِيْرًا مِّنَ النَّاسِ عَنْ اٰيٰتِنَا لَغٰفِلُوْنَ.
Thus, today We shall preserve your body so that you can become a sign [of God’s scourge] for those who come after you. In reality, many people only remain heedless to Our signs.[2] (10:92)
In Surah Ash-Shu‘ara, the actions of the people of ‘Aad have been described as futile, in that they set up signs of their greatness in the form of tall and lofty buildings. It is stated:
اَتَبْنُوْنَ بِكُلِّ رِيْعٍ اٰيَةً تَعْبَثُوْنَ. وَتَتَّخِذُوْنَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُوْنَ.
[What is the matter with you?] Will you keep building useless memorials in this way on every high ground? And keep constructing large palaces in this manner as if you have to live forever? (26:128-129)
The Qur’an, expanding beyond the basic meanings of a sign, mark, or memorial, has also used it as a term of its own. In this context, the word is used for those signs in the inner self and the universe that highlight the exalted attributes of Allah, the Lord of all worlds. These attributes signify Allah’s greatness, creation, power, mercy, lordship, justice, knowledge, and wisdom. Human nature and intellect have the capacity to be aware of these. If used correctly, this can lead to the path of knowing Allah. The faculties within humans that guide them in this matter are contemplation, reasoning, and remembrance. The Qur’an has referred to these as yatafakkarūn (they reflect), ya‘qilūn (they use intellect), and yazzakkarūn (they remember). It has been stated:
وَعَلَي اللّٰهِ قَصْدُ السَّبِيْلِ وَمِنْهَا جَآئِرٌﵧ وَلَوْ شَآءَ لَهَدٰىكُمْ اَجْمَعِيْنَ. هُوَ الَّذِيْ٘ اَنْزَلَ مِنَ السَّمَآءِ مَآءً لَّكُمْ مِّنْهُ شَرَابٌ وَّمِنْهُ شَجَرٌ فِيْهِ تُسِيْمُوْنَ. يُنْۣبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُوْنَ وَالنَّخِيْلَ وَالْاَعْنَابَ وَمِنْ كُلِّ الثَّمَرٰتِﵧ اِنَّ فِيْ ذٰلِكَ لَاٰيَةً لِّقَوْمٍ يَّتَفَكَّرُوْنَ. وَسَخَّرَ لَكُمُ الَّيْلَ وَالنَّهَارَﶈ وَالشَّمْسَ وَالْقَمَرَﵧ وَالنُّجُوْمُ مُسَخَّرٰتٌۣ بِاَمْرِهٖ اِنَّ فِيْ ذٰلِكَ لَاٰيٰتٍ لِّقَوْمٍ يَّعْقِلُوْنَ. وَمَا ذَرَاَ لَكُمْ فِي الْاَرْضِ مُخْتَلِفًا اَلْوَانُهٗﵧ اِنَّ فِيْ ذٰلِكَ لَاٰيَةً لِّقَوْمٍ يَّذَّكَّرُوْنَ.
[If you want to come close to Him, then know that] the straight path reaches God, whereas there are deviant paths as well. And had He wanted, He would have guided all of you to that one path. It is He Who has sent down water from the skies which you drink and also through which that pasturage sprouts in which you graze animals. From it, He grows for you crops, olives, dates, grapes and fruits of all types. Surely, in it, there is a great sign for those who reflect. It is He Who has put the night, the day, the sun and the moon into your service, and it is at His behest that the stars also serve you. Surely, in it are many signs for those who use their intellect. And these things of various types that He has scattered for you in the earth, also undoubtedly have a great sign for those who can be reminded. (16:9-13)
It is thus evident that the signs of God serve as a means for the understanding of His essence and attributes. It suggests that there is a relationship of cause and effect, between the divine attributes and the signs of God. The manifestations of the attributes are the signs, and by observing the signs, the attributes can be recognized. The respected teacher, Javed Ahmed Ghamidi, in his book Meezan, where he explains the Qur’an’s stance on the essence and attributes of Allah, also elucidates the mutual relationship between the attributes and the signs. Some relevant portions of this explanation are as follows:
The Qur’an has explicitly clarified that God’s essence cannot be comprehended by human perception. This is because the Being who has created the means of perception can certainly comprehend them and encompass them fully, but these means can by no means encompass Him who Himself encompasses them....
The attributes of Allah, however, are comprehensible to humans to some degree. The reason for this is that certain aspects related to attributes, no matter how insignificant they may be, are also present in humans. Allah has endowed us with a portion of His knowledge and awareness, power, lordship, mercy, and wisdom. By analogy, we can form some conception of these attributes of God. For this, however, it is necessary for a person to keep their intellect awake and, guided by divine revelation, ponder over the signs of God within themselves and in the universe. This is why the Qur’an repeatedly invites its audience to reflect, think, and remember. When viewed in this manner, everything in the universe bears witness that God is not merely the First Cause and the Necessary Being from which the series of cause and effect began, and who has always existed and will continue to exist. Rather, He is an entity with will and perception, possessing all the highest attributes. (96-99)
This explanation clarifies that when the word āyah is mentioned in relation to Allah Almighty, it refers to the signs in the inner self and the universe that direct attention to His various attributes. These signs testify that He is the Creator of the universe, the Master of the earth and heavens, and the Lord of the East and the West. He is Subtle and All-Aware, All-Hearing and All-Seeing, Compassionate and Merciful, Mighty and Wise, Knowing of everything and Powerful over all things. Thus, when the Holy Qur’an seeks to draw human attention to these attributes, it presents these clear signs as evidence and thereby provides means for their reminder and encouragement, warning and intimidation, and admonition and punishment.
The signs in the inner self and the universe are clear and distinct in every respect. Eyes that can see may witness them, intelligent minds can comprehend them, and insightful hearts can attain knowledge of the Creator through them and become aware of the consequences. However, despite this, if they cannot turn their attention towards these signs, Allah Almighty has further ensured to elaborate on them in His Book in detail so that no ambiguity or confusion remains. The command is:
...يُفَصِّلُ الْاٰيٰتِ لِقَوْمٍ يَّعْلَمُوْنَ.
He explains His signs for those who want to know. (10:5)
...يُفَصِّلُ الْاٰيٰتِ لَعَلَّكُمْ بِلِقَآءِ رَبِّكُمْ تُوْقِنُوْنَ.
He explains His signs so that you are convinced of meeting with your Lord. (13:2)
Javed Ahmed Ghamidi writes in the explanation of the cited verse of Surah Ar-Ra‘d:
In other words, He explains these (signs) in His book so that you may understand the truths they are indicating, and as a result, attain the certainty of this great reality of the universe: that the One who created this world with boundless power and perfect wisdom will not allow it to end without bringing it to completion, but will necessarily take it to the destination that is appointed for it. (Al-Bayan 2/573)
The summary of the aforementioned details is that the literal meaning of āyah is a sign or indication. It refers to something apparent that signifies or points towards a hidden entity or truth. For example, creation indicates the creator, an artefact indicates the maker, and a painting indicates the painter. In the terminology of the Holy Qur’an, it refers to the proofs and evidences in the inner self and the universe that serve as guides to reach the understanding of the essence and attributes of Allah and inform a person about their ultimate fate in the hereafter.
In its technical usage, this word assumes four distinct applications or denotations:
Let us understand these four applications in some detail in the light of the Qur’an. As a result, it will become easier to know under which of these categories the event of the splitting of the moon can be placed.
The Divine Signs that Manifest in the Inner Self and the Universe According to the Regular Order of Nature
In the Qur’an, the term āyah is frequently used for those signs of Allah that manifest in the inner self and the universe, and which pertain to the habitual acts of Allah’s power. In essence, these are undoubtedly extraordinary, but due to their regular, continuous, and perpetual occurrence, they appear before us as routine events and observations. This is why they generally do not become a cause for astonishment or contemplation for people. However, since these signs are definitive, clear, known, and incontrovertible, the Qur’an draws attention to them and, based on them, invites people to acknowledge the truth. These divine signs, manifest throughout the universe, are mentioned extensively in the Qur’an. For example, the transformation of barren land into flourishing fields, the creation of humans from clay, the formation of pairs from one’s own kind and then creating harmony and compatibility between them, the creation of the heavens and the earth and establishing concord between them, raising the heavens without pillars, making the sun and the moon subject to a fixed law, spreading out the earth and embedding mountains as pegs, placing differences in color, race, and language for mutual recognition among people, creating night for rest and day for work, causing states of fear and hope with celestial lightning, and bringing life to the barren earth by sending down water from the sky represent various forms of these clear signs.
In Surah Ar-Rum, verses 19 to 25 present a section where multiple verses of this nature are cited and reasoned. In this section, the words wa min āyātihī (And among His signs is this) are repeated to draw attention to those great signs which people tend to overlook merely because they become a part of their regular observation and routine experience. It is stated:
يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِ الْاَرْضَ بَعْدَ مَوْتِهَا وَكَذٰلِكَ تُخْرَجُوْنَ. وَمِنْ اٰيٰتِهٖ٘ اَنْ خَلَقَكُمْ مِّنْ تُرَابٍ ثُمَّ اِذَا٘ اَنْتُمْ بَشَرٌ تَنْتَشِرُوْنَ. وَمِنْ اٰيٰتِهٖ٘ اَنْ خَلَقَ لَكُمْ مِّنْ اَنْفُسِكُمْ اَزْوَاجًا لِّتَسْكُنُوْ٘ا اِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَّوَدَّةً وَّرَحْمَةً اِنَّ فِيْ ذٰلِكَ لَاٰيٰتٍ لِّقَوْمٍ يَّتَفَكَّرُوْنَ. وَمِنْ اٰيٰتِهٖ خَلْقُ السَّمٰوٰتِ وَالْاَرْضِ وَاخْتِلَافُ اَلْسِنَتِكُمْ وَاَلْوَانِكُمْﵧ اِنَّ فِيْ ذٰلِكَ لَاٰيٰتٍ لِّلْعٰلِمِيْنَ. وَمِنْ اٰيٰتِهٖ مَنَامُكُمْ بِالَّيْلِ وَالنَّهَارِ وَابْتِغَآؤُكُمْ مِّنْ فَضْلِهٖ اِنَّ فِيْ ذٰلِكَ لَاٰيٰتٍ لِّقَوْمٍ يَّسْمَعُوْنَ. وَمِنْ اٰيٰتِهٖ يُرِيْكُمُ الْبَرْقَ خَوْفًا وَّطَمَعًا وَّيُنَزِّلُ مِنَ السَّمَآءِ مَآءً فَيُحْيٖ بِهِ الْاَرْضَ بَعْدَ مَوْتِهَا اِنَّ فِيْ ذٰلِكَ لَاٰيٰتٍ لِّقَوْمٍ يَّعْقِلُوْنَ. وَمِنْ اٰيٰتِهٖ٘ اَنْ تَقُوْمَ السَّمَآءُ وَالْاَرْضُ بِاَمْرِهٖﵧ ثُمَّ اِذَا دَعَاكُمْ دَعْوَةً مِّنَ الْاَرْضِ اِذَا٘ اَنْتُمْ تَخْرُجُوْنَ.
[You wonder how this will happen. Do you not see that] He takes out the living from the dead and the dead from the living, and once again makes the land lush green after it dies. In a similar way, you too will be taken out. And from among His signs is this also that He has created you from clay; then before long you grow into human beings and spread out [in the land]. And from among His signs is also that He has made your pairs from your own species so that you can receive comfort from them and has created love and affection between you. There certainly are great signs in this for those who reflect. The creation of the heavens and the earth and the diversity in your languages and colours is also from among His signs. In it, there certainly are many signs for those endowed with knowledge. In a similar way, your sleeping by night and day and finding His bounty are also among His signs. Surely, there are many signs in this for people who listen [from the ears of their hearts]. And from among His signs is also that He shows you flashes of lightning which produce fear also and hope as well and rains down water from the heavens. Then He brings life to the land from it after it dies. Surely, there are many signs in this for those who use their intellect. And from among His signs is also that the heavens and the earth exist because of His command. Then when only once He will summon you to come out from the earth, you will come out as soon as you hear it. (30:19-25)
At this point, a brief mention of the signs that have been mentioned is as follows. This will make it easier to understand the aforementioned application of the term āyah.
In this, the first sign (āyah) illustrates the creation of humans and their propagation. It is stated: “And from among His signs is this also that He has created you from clay; then before long you grow into human beings and spread out.” This means that if humans reflect upon their creation, it will be evident that their existence is formed from the lifeless elements found in dust. Allah transformed these lifeless particles into living cells, and by instilling a soul within them, He made them a living, conscious human being. And not only did He create the individual, but He also made his existence a means for the appearance of hundreds, thousands, and millions of humans.
Imam Amin Ahsan Islahi, while explaining this sign, writes:
This means that the realities you are being invited to believe in are entirely based on the power and wisdom of your Creator. So why do you demand any external proof for the evidence of His power and wisdom? The greatest evidence of this is present within your own creation. He created you from lifeless clay, and then you became living beings endowed with intellect and awareness, spreading across the entire surface of the earth... Consider what relation is there between dry clay and a living human being? Before your eyes, God’s power populated a whole world from that very clay! (Tadabbur-e-Qur’an 6/84-85)
The second sign mentioned is that God has created humans in pairs and instilled love and affection between both elements of these pairs. The words used for this are: khalaqa lakum min anfusikum azwājan litaskunū ilayha wa ja‘ala baynakum mawaddatan wa rahmatan (He has made your pairs from your own species so that you can receive comfort from them and has created love and affection between you). The meaning is that God did not create humankind in a singular form, but rather in two different genders, male and female. Both are equal in terms of their soul and psyche, but they possess differences and diverse aspects in terms of their physical attributes and functional characteristics. Despite this gender difference, their needs are interdependent, and they have been endowed with feelings of closeness, love, and compassion for each other. From this expansion, families and societies have come into existence.
Javed Ahmed Ghamidi writes regarding this sign:
That is, mankind was not created as a single gender, but rather in the form of two genders, and each was endowed with distinct individual characteristics. Yet, a compatibility was established between them such that both derive comfort and solace from each other. A sentiment of love and mercy was instilled within them that draws them towards one another and makes them lifelong well-wishers, empathetic sharers of pains and pleasures. (Al-Bayan 4/52)
Imam Amin Ahsan Islahi has elucidated this verse as four distinct signs. He writes:
There is a clear sign in this matter that Allah Almighty has created everything in this universe in pairs, and every entity fulfills its purpose in existence by uniting with its pair. This indicates that this world also has a pair, which is called the Hereafter. The fulfillment of the purpose of this world is achieved through this very Hereafter. The second sign in this is that our Creator is exceedingly compassionate and loving. When He instilled in us the desire for a pair, He created our pair from our own kind, and then He endowed both with the feelings of love and compassion so that they may live as two bodies with a single soul. The third sign is that within the opposites of this universe, there exists a profound harmony and a deep compatibility for a higher purpose, which is a very clear indication that its Creator and Owner is one, who brings harmony in the opposites of this universe under His wisdom. The fourth sign in this is that the idea of those people is utterly foolish, who think that the evolution of this universe happened by itself. If its evolution happened by itself, then where did this astonishing harmony among its opposites come from? This is clear evidence that there is an Omnipotent and Wise entity, which is running this entire system under His wisdom. (Tadabbur-e-Qur’an 6/85)
The creation of the heavens and the earth, and the diversity of human languages and colors have also been declared as signs of Allah. The phrase khalq-us-samā wāti wal-ardh is used for this. This means that the creation of the earth and the heavens is also among His signs. Indeed, there are many signs in this for those who possess knowledge. The implication is that, like the creation of humans, the creation of the universe is also a great sign of Allah’s cognizance. When a person lowers their head and reflects upon their existence, this limited existence appears as a manifestation of Allah’s wondrous craftsmanship. And when they raise their head to observe their surroundings and look at the expanse of the sky, their gaze returns weary. They realize that the treasures of the earth and the expanses of the sky are beyond their consciousness and imagination. Imam Amin Ahsan Islahi writes regarding the signs of the heavens and the earth:
If people reflect, it will become clear to them that within the multiplicity of this universe lies unity. On one side is the vast and boundless cosmos of the heavens, and on the other side is this sphere of the earth. Apparently, there is so much distance between them, but despite this distance, there is such a deep connection between the two that no rational person can imagine that both came into existence through the power of separate creators and are revolving under separate wills. Rather, their mutual harmony loudly testifies that one Omnipotent and Wise is governing both and has subjugated them for a common purpose. (Tadabbur-e-Qur’an 6/86)
The diversity in languages and races among humans is also a great sign of Allah. This diversity, while providing benefits in terms of recognition and identification, also leads to various forms of tests and trials. The author of Tafheem-ul-Qur’an, Maulana Abul A‘la Maududi, has explained the sign (āyah) of language and color diversity in great detail. He writes:
Even though your articulatory faculties are the same, there is no difference in the structure of your mouth and tongue, nor in the structure of your brain, yet in different regions of the earth, your languages are different. Then, even in regions where a single language is spoken, the dialects vary from town to town and village to village. Moreover, each person’s accent, pronunciation, and manner of speech differ from another. Similarly, while the material of your creation and the formula of your construction is the same, your colors are so different that leaving aside different nations, even two sons of the same parents are not exactly the same in color. Here, attention is drawn to just two things as an example. But if you proceed along this line, you will find so much variety in the world that it would be difficult to encompass it. Regardless of which species of humans, animals, plants, or any other things you take, despite the fundamental similarities among their individuals, there are innumerable differences present. Even in the same species, no individual is exactly similar to another, down to the fact that even two leaves from the same tree are not completely identical. This clearly shows that this world is not some kind of factory where automated machines are running, producing every kind of item under a system of mass production where things emerge as identical copies. Instead, there is a Mighty Craftsman at work here who creates every single thing with full individual attention, complete with a new design, new patterns, new proportions, and new attributes, and each creation is unique in its place. His creative power continuously brings forth a new model of each thing, and His artistry considers repeating a design to be an insult to His art. Anyone who opens their eyes to see this astounding spectacle can never fall into the foolish notion that the creator of this universe set the factory in motion and then went to sleep somewhere. This is open evidence that He is engaged in the work of creation at every moment and devotes individual attention to each and every thing He has created. (Tafheem-ul-Qur’an 3/746-747)
The alternation of night and day is also counted among the signs. It is stated: “And similarly, your sleeping during the night and day and your seeking His bounty are among His signs. In this, indeed, are many signs for those who listen (with the ears of the heart).” The coming and going of night and day, outwardly, seems like a very ordinary event, yet within it, the extraordinary knowledge, wisdom, and nurturing aspect of the Lord are fully manifest. Allah knows that the beings He has created have a need for mental, spiritual, and physical rest. Without this, they cannot remain capable of functioning for long. Moreover, a constant and unchanging environment makes the activity of life monotonous. The requirement of creation in this manner is that the dwelling prepared for them should be in accordance with this style. That is, if the Creator is All-Knowing and Wise, He will be fully aware of the needs of His creation and will make arrangements for their fulfillment with perfect nurturing. This need and the means for its fulfillment are proof that humans and the universe did not come into existence by chance but were created by an extremely knowledgeable and wise being.
Javed Ahmed Ghamidi writes in explanation of this verse:
It was stated that if they would only reflect on how their Creator, with such mercy and compassion, has harmonized them and their environment by dividing the necessity of sleep and rest for the human body, and the struggle for livelihood into night and day. Does this not clearly indicate the existence of a Merciful and Generous Lord? Can a person still claim that all of this happened by chance, or that there could be the authority of more than one god imagined, or that the Creator of this universe would let it perish without purpose? In this, if you reflect, there is an implicit criticism on the behavior of the opponents: they hear, yet do not attempt to understand, and instead, they rise in opposition, blind and deaf. (Al-Bayan 4/54-55)
In Surah Yunus, this sign is described as a symbol of the end of the universe. It is stated:
اِنَّ فِي اخْتِلَافِ الَّيْلِ وَالنَّهَارِ وَمَا خَلَقَ اللّٰهُ فِي السَّمٰوٰتِ وَالْاَرْضِ لَاٰيٰتٍ لِّقَوْمٍ يَّتَّقُوْنَ.
Surely, in the alternation of day and night and whatever God has created in the heavens and the earth there are signs in it for those who fear. (10:6)
The meaning is that the cycle of days is a sign that the universe is reaching a great conclusion; it is not without purpose. Imam Amin Ahsan Islahi has stated:
The alternation of night and day also indicates the pursuit they are actively engaged in with each other, from which it is guided that this cycle is not aimless or without purpose, but is culminating in a great result. Secondly, it points towards the great system of Lordship that is inherent in the different temperaments of night and day, that day energizes the arena of activities for livelihood and economic endeavors for man, and night spreads a bed of comfort and rest for him. Whoever reflects on this system necessarily reaches the conclusion that this amazing concord within opposites for a common purpose can exist only in the form that it is accepted that this entire machinery operates under the will of one Omnipotent and Self-sustaining Being. It then concludes that He, who has established this entire system of providing and caring and is running it with such arrangement, will not leave man unaccountable and irresponsible. Instead, a day is bound to come in which He will reward those who recognize the right of this Lordship with the gift of their acknowledgment and will cast those indifferent to it into Hell. This is the conclusion achieved from reflecting on all the components of this universe and all its opposites, and it is this realization that guides humanity toward the hereafter and this recompense and punishment. (Tadabbur-e-Qur’an 4/26)
The various phenomena of the sky also reflect the signs of Allah. Lightning flashes to announce the coming of rain. This rain becomes a shower of mercy for some settlements and brings a storm of punishment to others. Thus, it simultaneously emerges as a symbol of hope and fear. Hence, it is one and the same thing that, if the Lord wills, can be a form of reward or, if He wills, can be made a punishment.
Javed Ahmed Ghamidi writes:
That is to say, (these lightnings) by their existence teach that blessings and retributions, all are in the hands of God, and He has full authority over both reward and punishment, and He can transform whichever blessing He wants into a retribution and a retribution into a blessing. (Al-Bayan 4/55)
This is the same case with rain. It can be a cause of mercy and forgiveness, as well as wrath and anger. It is within Allah’s discretion to command it to irrigate fields and crops or to issue an order for it to wash away standing crops. In this context, regarding rain, the words fayuhī bihī al-ardh ba‘da mautihā (And then He revives the earth after its death) have been mentioned. Maulana Abul A‘la Maududi, in his explanation of this, writes:
This phenomenon indicates life after death on one hand, and on the other hand, it also signifies that there is God, and that the caretaker of the heavens and the earth is one God. The sustenance of countless creatures on earth depends on the produce that emerges from it. This produce relies on the fertility of the land. The activation of this fertility depends on rain, whether it falls directly on the land, is stored on the surface, takes the form of underground springs and wells, or freezes on mountains and flows in the form of rivers. Then, this rain depends on the heat of the sun, changes in seasons, atmospheric warmth and coolness, the circulation of winds, and the electricity that both triggers rain to fall from the clouds and adds a type of natural fertilizer to the rainwater. The establishment of these connections and compatibilities among all these various elements from earth to sky, their explicit suitability for countless different purposes and benefits, and their continuous and harmonious compatibility for thousands of years, can this all happen merely by chance? Could this occur without the wisdom of a Creator, without His thought-out plan and His dominant management? And is this not evidence that the Creator and Lord of the earth, sun, air, water, heat, cold, and the creatures of the earth is one and the same? (Tafheem-ul-Qur’an 3/748-749)
The establishment and stability of the heavens and the earth are among the signs of Allah. They remain established by the command of Allah. If He commands, their expanse will be rolled up. Then, when He orders humans to emerge from the earth, they will have no capacity to resist. Their very existence will naturally respond to His call. Neither can the heavens prevent the call of the Lord from reaching humans, nor can the earth hinder them from emerging.
Regarding the reference Taqūma al-samā’u wa al-ardhu bi-amrihī (The heavens and the earth are upheld by His command), Javed Ahmed Ghamidi writes:
There is no need for argument in this matter, for if you can listen, the stars and planets revolving in the vast emptiness, the sun and the moon, and this earth of yours, all are proclaiming that they are sustained by the power of a Sustainer and are moving by the force of a Controller. (Al-Bayan 4/55)
On the phrase, Thumma idhā da’ākum da‘awatan min al-ardhi idhā antum takhrujūn (Then when He calls you once from the earth, immediately you will come forth), the esteemed teacher’s commentary is:
That is, there will not be a need to call a second time. The manner in which you witness the establishment and stability of the heavens and the earth, through God’s power and wisdom, at such an astonishing level, is sufficient to demonstrate that if He issues a single call, it is impossible for the earth to dare deviate from His command or for the heavens to diverge from it in the slightest. (Al-Bayan 4/55-56)
As a conclusion to this discourse in Surah Ar-Rum, it is stated that not only the mentioned things and matters, but everything in the heavens and the earth is under the command of Allah. No event occurs without His permission. In every object, every matter, and every incident, His attributes are evident, which inform mankind that He alone is the one who initiated creation and He alone will restore it. Therefore, man should not seek a way to escape His domain of power. He is both Mighty and Wise. It is stated:
وَلَهٗ مَنْ فِي السَّمٰوٰتِ وَالْاَرْضِ كُلٌّ لَّهٗ قٰنِتُوْنَ. وَهُوَ الَّذِيْ يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيْدُهٗ وَهُوَ اَهْوَنُ عَلَيْهِ وَلَهُ الْمَثَلُ الْاَعْلٰي فِي السَّمٰوٰتِ وَالْاَرْضِ وَهُوَ الْعَزِيْزُ الْحَكِيْمُ.
Whatever are in the heavens and the earth belong to Him; all are obedient to Him only. It is He Who brings the Creation into being; then it is He Who will create it again and this is easier for Him. The highest attribute in the heavens and the earth is His and He alone is Mighty and Wise. (30:26-27)
In the exegesis of this passage, Imam Amin Ahsan Islahi has written:
He said that it is He who initiates creation and then He will repeat it, and this repetition, if you consider, is easier for Him. The implication is that when you accept the reality that He has brought creation into existence, then why do you deem it improbable for Him to recreate it? Is the first task more difficult or the second? It is stated that in the heavens and the earth, He alone is truly deserving of all the exalted attributes, and no one else shares in these attributes with Him. Following this, there is a specific reference to His two attributes — Al-Aziz (The Mighty) and Al-Hakim (The Wise) — indicating that He is dominant over everything and superior to all, and that wisdom is inherent in all His actions. The implication is that no task is difficult for Him; nothing other than His wisdom influences His will, and there is no one in this entire universe who can match His attributes. Consequently, it is an inevitable conclusion that if no one can match His attributes, then no one can match His rights either. (Tadabbur-e-Qur’an 6/89)