And when He, glorified and exalted is He, affirmed for him the attributes of might and forgiveness in the most eloquent manner, He indicated that by His saying, indicating the perfection of His uniqueness after the verses of the selves with the verses of the horizons, guiding to the heights of morals: ﴿The One who created﴾ meaning He innovated [on] this estimation without any prior example. ﴿Seven heavens﴾ while they are ﴿layer upon layer﴾, the plural of layer, each one of them as if, due to the intensity of its correspondence with the other, it is seeking to correspond with it such that every part of it corresponds to a part of the other, and no part of it is outside of that. And it cannot be like that except by having the earth as a sphere and the lower heaven surrounding it like the shell of an egg surrounds the egg from all sides, and the second surrounds the lower heaven, and so on until the Throne encompasses everything, and the Chair, which is closest to it in relation to it, is like a ring thrown in a vast plain. So what do you think of what is beneath it? And each one is named in that which is above it by this relation. And the people of astronomy have confirmed that it is like that, and there is nothing in the Shari'ah that contradicts it; rather, its apparent meanings agree with it, especially the comparison to the ring thrown in a vast plain, as has been elaborated in that in Surah As-Sajdah. And He, glorified and exalted is He, encompassed the earth and its benefits from all sides, and made the center such that it attracts to itself the lower parts. So however the creature moves in its sides, it necessitates that its feet be on the earth and its head towards the sky, so that the sky is always above in its view, and the earth is below in whichever side it is on. So glorified is the Subtle, the All-Aware. And there is no doubt that whoever reflects on this greatness along with what He has graciously prepared for us in it of benefits, He, glorified is He, has favored him with love and distinguished him from every opposite. Thus, he has cut off by seeking refuge in Him and relied only on Him in every push and benefit, and hastened to His pleasures and loves in every lowering and raising.

And when that was, in its essence, beyond the capacity of the created beings, and the thickness of each heaven is a journey of five hundred years, and between each two heavens is likewise, with the absence of openings, pillars, and stakes, that was the end of going beyond the norm in its essence. And because it was said: If the dome is built without openings or anything that allows air to enter it, it will spoil and fall, this indicates His might through His great creation in that, by His saying describing it: ﴿What you see in﴾. The original was: its creation, but it indicated His might and the universality of His greatness by His saying: ﴿Creation of the Most Merciful﴾, meaning for it and for others. And were it not for His mercy and the universality of His greatness which necessitated His honoring of His creation after His forgiving of them for their deficiencies, how well He has been gracious to them in its vastness and beauty and what is in it of benefits. And He emphasized the negation by His saying: ﴿No disparity﴾ between the small of that creation and the large of it in relation to the Creator in creating it for him equally. His saying [to him] when He intends something is that He says to it 'Be' and it is. There is no difference in that between an atom, for example, and a planting, nor in relation to the Creator from the incapacity of their small and large to create anything from nothing, whether small or large, whether noble or insignificant. And you do not see disparity in creation in that something from it is lacking to the other by contradiction, disturbance, and inconsistency in the creation that is not suitable for it, by being outside of it or opposing it in accordance with wisdom, and the traces of kindness in the craftsmanship, and descending from precision and coherence, and going beyond perfection and agreement, and the indication for the Creator of the completeness of ability and for the created of the occurrence by a kind of weakness in the structure, whereby each one is like a student to oppose the other, or intends to cause the other to fail and oppose him - according to the reading of omitting the alif and the emphasis, whereby the differentiation in pairs and the absence of equality is as if it is intended by itself and by the primary intention. Rather, the opposition exists only rarely, whereby it is known that similarity is the intended purpose by itself and by the primary intention. So if there occurs in something of it an opposition, it is on the face of rarity to know that it is not intended by itself, but rather it was intended to indicate the choice and that the doer is the able chooser, not nature. Al-Razi said: As if the disparity is the differing thing for the highest order. Al-Baghawi said: From crookedness, difference, and contradiction. Others said: [The absence of] proportion, as if some of the thing is lacking to some and does not suit it, and it is from the lack, which is that some of them misses some due to the lack of their equality. Abu Hayyan said: And the disparity is exceeding the limit which requires an increase or decrease - this is the end.

This is evident by the fact that most of creation is hollow. The hollow one works in an expanded manner, then he gathers and connects one side to the other. Thus, there is a type of nature that those skilled in it recognize, even if its maker strives to conceal it. Even if there are opposing elements within it, there is variation in them, even if slight, and even if the maker strives for equality. The creation of Allah has no variation in it whatsoever. The heavens are spherical, and you do not see in any side of it a split or a visible or hidden fracture. The animal is hollow, and you do not see in any part of its body a separation that would cause the gathering and hollowing to occur. Each of its opposing parts is equal to the other, like the two eyes, the two ears, the two nostrils, the two legs, and similar things that aim for equality. There is no variation in it at all - and there are many other things that would take long to explain, and it cannot be fully grasped. Glorified is He whose power is limitless, so His capabilities are limitless, and His knowledge cannot be counted in any way. All of that is easy for Him, and the matter in that is clear and evident. This is alongside the vastness that cannot be measured by more than that every heaven, in relation to the one above it, is like a ring thrown in a vast desert until it reaches the Throne and then the Great Throne. Whoever is pleased with its existence, the benefit of everything in it from stars, whether moist or dry or illuminated, and rain-bearing and fixed connections, all of that flows from it in a continuous order and a system that is not disrupted, its flow is measured with justice, arranged according to the benefits of existence and the interests of all beings, all of which are contained in a gentle atmosphere with noble management: nothing from it exceeds its phase nor surpasses its limit, nor does anything sink beneath it in the air and fall, nor does it rise from its place by the measure of a particle and float. He has encompassed all of it with command and has controlled it with the smallness of subjugation.

And when the knowledge arising from beauty is the greatest of sciences, it indicates the wondrous nature of what He has mentioned through the observation of the senses. Thus, it caused his saying to be a reminder of the return, which is the repetition of returning to the fact that everyone witnesses that from the time he understands until he reaches the limit of obligation that necessitates addressing him with this speech: "So return your vision." That is, after you have repeated it before that. And the direction of the address indicates the most complete of creation, blessings and peace be upon him, in hearing, sight, and insight, and every meaning, to the extent that there is no doubt in it.

And when the question about something indicates the intensity of concern for searching for it, he pointed out that this is something that the early ones were very concerned about, saying: "Do you see?" That is, in anything of it.

And when this question is beneficial for negation, I clarify [in the negation] by his saying: ﴿from any cracks﴾ meaning any deficiency with fissures and gaps or otherwise, to contrast what it is upon and what it has informed of its compatibility, its gathering, and its uprightness, which is due to it from what indicates the honor of what is in it and the profound forgiveness of Him. And this also indicates the encompassing of each of them with what is beneath it. For if it had openings, the benefits that were arranged for it by the scattered stars in their layers or some of them or its completeness would have escaped. So the air and all benefits are confined within it, surrounded [by it], disturbed, and moving within it according to the management. And the creature in the air is like the fish in the water. Or if the air were to be withheld from it, it would die, just as if the water were to be uncovered from the fish, it would die.