The Holy Quran, like a radiant light, opens the path of guidance for humankind and, with an exalted language, directs the truth of existence towards the Lord of Being. Verse three of Surah Al-Imran is among the foundational verses in introducing the Divine Essence, which, with profound and meaningful expression, depicts Gods lordship against those who deny revelation. This verse, by referencing the creation of the heavens and the earth, the divine sovereignty over the Throne, and the administration of the affairs of existence, invites humanity to contemplate the greatness of the Creator and worship Him. In this treatise, relying upon the lectures of religious scholars, this verse is examined with deep and precise scrutiny and its concepts are elucidated in a coherent and clear framework. The objective is not only to comprehend the apparent meaning of the verse but also to grasp its profundity in the direction of proximity to the Lord and recognition of the truth of Divine Lordship.
إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ يُدَبِّرُ ٱلْأَمْرَ ۖ مَا مِن شَفِيعٍ إِلَّا مِنۢ بَعْدِ إِذْنِهِ ۚ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ فَٱعْبُدُوهُ ۚ أَفَلَا تَذَكَّرُونَ
Indeed, your Lord is Allah, who created the heavens and the earth in six days; then He established Himself upon the Throne, managing all affairs. There is no intercessor except after His permission. That is Allah, your Lord; so worship Him. Will you not then take heed?
Verse three of Surah Al-Imran was revealed in a context where a group among the contemporaries of the Holy Prophet (peace be upon him) denied divine revelation and attributed it to sorcery and magic. This denial was rooted in the incapacity or ignorance of some addressees in comprehending the Divine grandeur. In this verse, God, by introducing Himself as the Creator of the heavens and the earth and the Governor of the affairs of existence, emphasises His Lordship and categorically refutes any doubts regarding revelation. This verse, like a clear mirror, presents the reality of the Lord before the eyes of the ignorant and deniers and calls them to reflection and admonition.
The term Rabb in the Holy Quran denotes not only the Creator but also the Sustainer who, through governance and guidance, directs the cosmos towards perfection. Divine Lordship is like a gushing spring bestowing life and order upon existence. This concept transcends mere creation, referring to the continuous administration and nurturing of the universe. In this verse, God introduces Himself as your Lord to assert His sovereignty and dominion against the false claims of magic and sorcery.
One of the central elements of this verse is the reference to the creation of the heavens and the earth in six periods (sittah ayym). The term Samaawaat (heavens) is plural, referring to expansive and unknown cosmic realms as interpreted in the Quran. This term acts as a window into the infinity of existence, prompting the human mind to ponder the grandeur of creation. Ard (earth) does not merely signify our terrestrial soil but implies multiple earths in various realms. This notion contradicts simplistic ideas that considered the heavens as mere layers above a single earth, instead pointing to the multiplicity and complexity of creations domains.
The word Ayym here means periods of time, which do not necessarily correspond to twenty-four-hour terrestrial days. These periods, like wise steps in the course of creation, signify developmental stages. The emphasis on six periods manifests the order and gradualness in creation, revealing Divine wisdom and power. This concept harmonises with modern cosmological findings that describe various stages of cosmic formation, although the Quran does not employ modern scientific terminology but rather depicts the Creators grandeur in exalted expression.
A salient feature of this verse is the deliberate ambiguity in the terms Samaawaat (heavens) and Ard (earth). This ambiguity is not due to deficiency but intended to underscore the greatness of creation and human incapacity to fully comprehend it. The Quran, through this expression, acts like a masterful painting outlining the limits of human knowledge and guiding man towards submission and humility before the Creator. Each heaven possesses its own earth, and this multiplicity of realms indicates the vastness and complexity of creation beyond human understanding.
This perspective accords with modern scientific discoveries that speak of countless galaxies and planets. Yet, the Quran, instead of providing scientific details, emphasises the unknowability of creation to encourage contemplation of Divine magnificence. This unknowability is like an infinite gate inviting humility and acceptance of Divine revelation.
Inquiry into the meaning of Yawm (day) and its relation to Lailah (night) in this verse demonstrates an effort to comprehend these concepts within human experience. However, the Quran employs Ayym to denote temporal phases indeterminate for human definition. That God did not cease His action at sunset indicates the continuity and uninterrupted nature of the creative process. In the Arabic lexicon, Yawm can signify a span of time rather than strictly a terrestrial day. This notion is like a wave in the infinite ocean of creation, marking developmental stages.
This view aligns with cosmological theories describing the universes formation in phases. Yet, the Quran, rather than delving into details, with exalted language, guides man toward recognition of Divine grandeur. This unknowability is not an obstacle to faith but a bridge to submission and Divine proximity.
The concept of Istiwa (establishment) and Arsh (Throne) in the Quran are among the ambiguous notions beyond human comprehension. Istiwa, like a crown upon the Divine sovereignty, is interpreted as mastery and absolute dominion over the affairs of creation. Arsh serves as a symbol of Gods infinite authority, representing His sovereignty over the entire cosmos. Contrary to primitive ideas that equated the Throne with the firmament or the seventh heaven, later exegeses regard the Throne as a sublime and immaterial concept expressing absolute Divine authority.
This notion, like a star in the firmament of knowledge, directs the human mind toward the grandeur and unknowability of the Lord. The inability to comprehend the Throne precisely is not a deficiency but an invitation to submission before Divine authority.
God introduces Himself in this verse as the Administrator of the universe. The phrase Yudabbirul amr (He manages the affair) is like a golden key unlocking the gates of Divine authority, demonstrating that God alone governs existence directly and without intermediary. This administration, like a flowing current, bestows order and
