In the first verse after describing the attributes of omnipotence and beauty God says, “That is God your Lord” or these valueless idols, these angels and Jinns are not your gods because they themselves are creations who are dependent for their sustenance and protection. The Lord is God only. (1) It further says, “There is no other God but He’ because it is only He who is worthy of worship, He who is the Lord of everything or the owner of all that exists; he is the one ho nurtures them. The Book then reiterates it message of obeying the One God and gives a further proof, “He is the creator of everything” and concludes that He is the owner of all these attributes “so worship him alone.”
A man should also sever all links and expectations with the others, prevent mankind from falling in love with this world of causality and burn the very roots of polytheism. It says, “He indeed is the guardian of all things.”
According to the Ulema the word “Shaiy’ denotes everything which is connected with human knowledge and information (2) but in this verse it means all things except God. This word has vast connotations for it denotes the material beings, esoteric and exoteric ideas or in shorts everything but God. This verse is the clear proof of God being the creator of all things and beings.
There is at this point, a dissension regarding the meaning of the word ‘Shaiy” about it including the deeds of mankind as accepted by those who believe in compulsion and so Fakhr Razi as one of them writes, “Our deeds are also included in the word ‘Shaiy’ and their creator too is God. They take this verse to be an example of compulsion but those who believe in the freedom of man give a very composite reply which we will mention under explanations.
There is the other group opposed to the Asharis who take the attributes of God to acquired and say that the attributes of God are not a part of His essence but if this is the condition then the attributes will join the ranks of the creations and this becomes meaningless for creativity is an essential part of God like his attributes of being almighty. Moreover this is not compatible to His being the necessary being.
Some Asharis speaking on this issue contend that they can change this generality to specifics like when we say that the attribute is not covered in “Creator of everything”. But we see that the verse denies all forms of exceptions and if God wills we will later discuss that this verse does not specify any specifics.
The second verse lays further stress on the issue of Oneness and omnipotence introduced in the first verse and says, ‘ Say, ““God (alone) is the creator of all things, and he is the (only) One, the all dominant, the all mighty.” The word ‘Qahhaar” is derived from “Qahar” and its really meaning is to overcome the opponent with disdain and is used in both the sense. Since it is used as a hyperbole here, it means the complete dominance over everything and even the idols of the polytheists are not exempted. So how is it possible that they be accepted as partners of God?
In the third verse expresses surprise in its rejection when it says, “Is there any other than God who provides you with your sustenance from the heavens and the earth?”
There is no creator other than Him who has created you and now you get continuous sustains for your well being. It is He who sends the life giving sunshine, sustaining rains and pleasing winds from the heavens. It is He who gives you, fruits, vegetations and the treasure of costly minerals from the earth. Then where are you straying when you know that there is no god but He and your beginning and your end is all connected to Him?
1. The literal translation of the words, “Zalikumollaho Rabbokum” means “He is God your Lord’. In Arabic Loghata the word “Zalikum” is used to denote loftiness. It is an expression of extreme reverence which is beyond imagination.
2. “Shaiy’ is the origin of “Sha’” which is often used to denote one who intends and sometimes the intended.
