And when He made clear to them that their thinking about themselves is enough for them, and that their belief in resurrection concerns them, He followed it with another proof by reminding them of the creation of what is greater than them. He mentioned His management of their creation and the creation of what is in it from the benefits for their preservation. He said: ﴿And We have certainly created above you﴾ in every direction of above in a height that you do not truly grasp. ﴿Seven﴾ And for the purpose of glorification, He added to the multitude by saying: ﴿Paths﴾ meaning heavens that do not change from their state which We have arranged for them until We will. Some of them are above others, overlapping, and each one of them has a specific path, and in them are paths for their stars. Imam Abd al-Haqq al-Ishbili said in his book Al-Wa'i: They are called paths because some of them follow one another - it has ended.

And this is from their saying: 'So-and-so is on a single way' - meaning a state. And this is the path of this, meaning it is similar to it and its counterpart. And 'reesh' is 'tiraq' - if some of it is above some. And Ibn al-Qatta' said: 'And the wing of the bird is 'atruq' - meaning it is built in the passive voice: the upper feathers are clothed with the lower ones. And Abu Ubaid al-Harawi said: 'And the wing of the bird is 'atraq' - if a feather falls on that which is beneath it and clothes it. And in its feathers there are 'turq' - if some of it rides on some. And al-Saghani said in Majma' al-Bahrayn: 'And 'tiraq' also means the movement in the feathers, that some of them be above some. And Ibn al-Athir said in al-Nihayah: 'Tarqa' the sandal - if he made it a layer above a layer and placed some of it on some. And in al-Qamus: 'And 'tiraq' - like 'kitab': every piece that is used to patch the sandal and is equal to it, and that leather is curved to the measure of the shield and is glued to the shield. And al-Qazzaz said: It is said: 'A shield that is 'mutraq' - if that is made for it. And al-Saghani said in al-Majma': 'And the 'majan' is the hammer that some of it strikes on some like the patched sandal - meaning the patched one is some above some. And it is said: 'It was patched with leather and cord' - meaning it was clothed. And Abu Ubaid said: 'Tarqa' the sandal - if he made a piece above a piece. And he said about 'khasf': It is the placing of one layer over another, and the origin of 'khasf' is gathering and collecting. And al-Qazzaz said: 'And I 'tarqat' between the two sandals and the two garments: I placed one above the other - ended. And the origin of 'tiraq' is striking. And with the heavens being layered one above another, they are paths for the angels to descend in them with His commands, glorified and exalted is He. And when neglecting a thing after its creation is a form of heedlessness towards it, and resurrection is the initiation of a management that was not like that, just as death is likewise, the nature of such noble actions, glorified is He, is to manifest power and to be free from incapacity and heedlessness. So He said: 'And We were not' - meaning regarding what we have of greatness - 'heedless of the creation' - meaning that which We created and completed its existence and of initiating what did not exist, by our complete power and our comprehensive knowledge - 'heedless' - rather We managed it with a precise management, binding it with causes from which arise effects that lead to its rectification. And We made in every heaven what is appropriate to be in it of benefits, and in every land likewise. And We preserved it from corruption until the time We want to fold this world and bring forth another. And we, with that, are every day in a matter, and manifesting a proof. We know what enters the earth and what comes out of it, and what descends from the heavens and what ascends in it. If We wish, We execute the cause, and the effect arises from it. And if We wish, We prevent it from what has been prepared for it. So nothing of that occurs except by a new creation. So how can it be thought of us that we leave the creation after their death in vain, while among them is the obedient one whose reward we have not fulfilled, and the disobedient one upon whom we have not inflicted punishment? Or how can we not be able to return them to what they were upon after We were able to create them when they were nothing?