His saying - glorified and exalted is He -: "Are they waiting for anything except its interpretation on the Day when its interpretation comes? Those who had forgotten it before will say: 'The messengers of our Lord came with the truth. So, is there for us any intercessors who could intercede for us? Or could we be sent back so that we may do differently from what we used to do?' They have certainly lost their souls, and lost from them is what they used to invent." "Indeed, your Lord is Allah, who created the heavens and the earth in six days, then He established Himself on the Throne. He covers the night with the day, which is urgent in its pursuit, and the sun, the moon, and the stars are subjected by His command. Unquestionably, to Him belongs creation and command. Blessed is Allah, Lord of the worlds." "They are waiting"; its meaning is: they are expecting; and "the interpretation" - in this context - means: "the outcome"; and "the consequence"; this was said by Qatadah, Mujahid, and others. Ibn Abbas said: "His interpretation" is its outcome on the Day of Resurrection. Al-Suddi said: that is in this world; the event of Badr and others; and also on the Day of Resurrection. What is meant is: "Are these disbelievers waiting for anything except the outcome of the situation in this religion; and what they were called to; and what they turned them away from; while they believe its outcome is good for them?" So Allah - glorified and exalted is He - informed that its outcome will come with their regret on the Day it arrives; and they will say in sorrow for what they missed of faith: 'The messengers have spoken the truth and they brought the truth.' So, the interpretation - in this regard - is taken from: "to return; to lead back"; and Al-Khattabi said: "I interpreted the thing": I returned it to its beginning; thus, the term is derived from "the beginning"; as narrated by Al-Naqqash. Al-Qadi Abu Muhammad - may Allah have mercy on him - said: It has been said: "I interpreted"; its meaning is: I sought the first of the aspects; and the meanings. And "they forgot it"; in the verse; it is appropriate that the forgetting from the beginning of the verse means abandonment. And they acknowledge the truth and inquire about the means of salvation at a time when there is no opportunity for them. And a group read: "Or could we be sent back"; with the verb raised; based on the assumption of: "Or are we to be sent back?"; and with the verb "so that we may do" in response to this last inquiry. Al-Hasan ibn Abi Al-Hasan read: "Or could we be sent back so that we may do"; with both raised; based on the conjunction of "we may do". Ibn Abi Ishaq and Abu Haywah read: "Or could we be sent back so that we may do"; and the raising of "could we be sent back" in this reading is either based on the conjunction to his saying: "so that they may intercede"; or as Al-Farra mentioned that "or" could mean "until"; as in the saying of Imru' al-Qais: "Or we die and be excused." The meaning comes that intercession would be in that they would be sent back; then He informed of their loss of their souls; and the collapse of their fabrication against Allah, the Exalted, and their lies in making idols deities.

And His saying, exalted is He, ﴿Indeed, your Lord is Allah, who created the heavens and the earth in six days﴾; this verse is a general address that necessitates the oneness of Allah and the proof of it with its evidences. And "the Lord"; its origin in the language is "the one who rectifies"; from "Rabba; yurabbi"; and it encompasses in the context of mentioning Allah, exalted is He, "the Owner"; and "the Master"; and other usages of the Arabs. And it is not said: "the Lord"; defined, except for Allah, exalted is He; and it is only said for humans with an addition. And Bakr ibn al-Shuqayri narrated: "Indeed, your Lord is Allah"; with the 'h' in the accusative. And His saying, exalted is He, ﴿in six days﴾; al-Tabari narrated from Mujahid that a day is like a thousand years; and all of this and the short hour are equal in the power of Allah, exalted is He. As for the aspect of wisdom in that, it is something that Allah, the Mighty and Majestic, alone has knowledge of; like all matters of the laws. And whoever intends to direct this - like the Mahdi and others - it is mere conjecture. And it has come in the tafsir; and in the hadiths; that Allah, exalted is He, began creation on Sunday; and the creations were completed on Friday; then there remained without creation on Saturday; and from that the Jews chose it for their rest; and upon this the tafsirs of al-Tabari and others continued. And for the Jews - may Allah curse them - in this is a statement of evil - exalted is Allah above what they describe.

And there is a narration in the book of Muslim ibn al-Hajjaj; in the book of "The Evidences"; from Thabit al-Sarqasti that Allah, exalted is He, created the soil on Saturday; and it was mentioned by Makki in "Al-Hidayah".

And His saying, exalted is He, ﴿He rose over the Throne﴾; its meaning according to Abu al-Maali; and others from the skilled speakers is: "with dominion and authority"; and the Throne was specified in mention as an honor for it; as it is the greatest of the creations. And Sufyan al-Thawri said: He did an action regarding the Throne that He called "rising".

Qadi Abu Muhammad - may Allah have mercy on him - said: The Throne is a specific created body; this is what the Sharia has established. And it has reached me from Abu al-Fudhayl ibn al-Nahwi that he said: The Throne: the source of "arasha; ya'rishu; arshan"; and what is meant by His saying: ﴿He rose over the Throne﴾ is this.

Qadi Abu Muhammad - may Allah have mercy on him - said: And this is a significant departure from what has been understood about the Throne in other than what has been narrated from the Prophet - blessings and peace be upon him.

And Ibn Kathir; and Nafi; and Abu Amr; and Ibn Amer read: "He covers"; from "aghsha"; and Aasim read in the narration of Abu Bakr - may Allah be pleased with him -; and Hamzah; and al-Kisai: "He covers"; with emphasis; from "ghashsha"; and both are two ways in the transitive use of "ghasha"; to a second object. And Humayd read: "He covers"; with the opening of the 'ya'; and the 'shin'; and the accusative of "the night"; and the nominative of "the day"; thus said Abu al-Fath; and Abu Amr al-Dani said with the nominative of "the night"; and the accusative of "the day".

Qadi Abu Muhammad - may Allah have mercy on him - said: And Abu al-Fath is more established.

And "hathithan"; its meaning is: quickly; and ﴿he seeks it quickly﴾; is a state of "the night"; according to the wording; based on the reading of the congregation; and from "the day"; according to the meaning; and as for the reading of Humayd; it is from "the day"; in both aspects; and it is possible that it is a state of either of them; and similar to this is His saying, the Exalted ﴿so she brought it to her people carrying it﴾ [Maryam: 27]; it is correct that "carrying it"; is a state of her; and that it is a state of him; and that it is a state of both of them; and "musakhharat"; is in the position of a state; and Ibn 'Amir alone from the seven reciters read: "and the sun and the moon and the stars are musakhharat"; in the nominative case in all of them; and the others placed all these letters in the accusative case; and Aban ibn Taghlib read: "and the sun and the moon"; in the accusative case; "and the stars are musakhharat"; in the nominative case.

And "ala"; is the opening of a speech; so he began with it; in this position; this truthful guiding news.

Qadi Abu Muhammad - may Allah have mercy on him - said: And the interpreters took "the creation"; to mean: the created things; that is: "all of it belongs to Him; and it is His possession and creation"; and they took "the command"; as a source from "amara; ya'muru"; and based on this, Al-Naqqash and others said: The verse refutes those who claim the creation of the Qur'an; because it differentiated in it between the created things; and between the command; as "the command"; is His words - glorified and exalted is He.

Qadi Abu Muhammad - may Allah have mercy on him - said: And it is possible that the term "the creation"; be taken on the source from "khalaqa; yakhluku; khalaqan"; that is: "He has this attribute; as He is the creator of things after non-existence"; and "the command" is taken as it is one of "the commands"; except that it indicates the genus; so it would be like His saying, the Exalted ﴿and to Him returns the command all﴾ [Hud: 123]; and like His saying, the Exalted ﴿and to Allah return the matters﴾ [Al-Baqarah: 210]; so if the two terms are taken this way; they are exempted from the issue of speech.

Qadi Abu Muhammad - may Allah have mercy on him - said: And when it was previously mentioned in the verse "created"; and "by His command"; it was confirmed at the end that He has the creation and the command as stated according to their precedence; and however you interpret the verse, all is for Allah, the Exalted; and Al-Tabari attributed to the Prophet - blessings and peace be upon him - that he said: "Whoever claims that Allah - blessed and exalted is He - has made for anyone among the servants something of the command, then he has disbelieved in what Allah has revealed due to His saying - blessed and exalted is He -: ﴿Indeed, to Him belongs the creation and the command﴾." Al-Naqqash said: Allah, the Exalted, mentioned man in the Qur'an in eighteen places; in all of them that he is created; and He mentioned the Qur'an in fifty-four places; and in none of them is there an indication that it is created; and Al-Sha'bi said: "the creation"; is an expression of the world; and "the command"; is an expression of the Hereafter; and "blessed"; is not to be manipulated in the speech of the Arabs; it is not said of it "yatabarak"; and this is explicitly stated for the people of the language.

The judge Abu Muhammad - may Allah have mercy on him - said: The reason for this is that 'blessed' is not attributed to anyone other than Allah, glorified and exalted is He; it does not imply a future state. Indeed, Allah, glorified and exalted is He, has been blessed from eternity. Abu Ali al-Qali erred regarding this; he was asked: What is the future tense of 'blessed'? He said: 'It will be blessed.' He then concluded that the Arabs did not say it. And 'the Lord' means 'the master who rectifies'; and 'the worlds' is the plural of 'world'.