The fourth verse introduces the oneness in creativity and the idolaters too agree that it is God and not the idols that have created the heavens and the earth. It says, “If you ask them: “Who created the heavens and the earth and made the sun and the moon subservient?” They will certainly say, “God”

The reason is that the idolaters believed that the idols had influence over a person’s worship and destiny but did not think of them as the creators.

The reason for this is that the idolaters believed that the idols did affect people’s destiny as did God but they never attributed creativity to them because no intelligent person call these idols made by people themselves the creators of the heavens and the earth. They are like the creations by human beings. The idolaters did not give the same attribute to even the apostles and the saints.

This verse speaks of those who believe as such but the oneness in creativity and the oneness in worship do not have any difference so worshipping others with God while considering God to be the sole creator is also a great mistake because only He who is the creator and the sustainer is worthy of worship; he who has made the sun and the moon subservient for humans beings. This is why there is no difference in creativity and Lordship nor is there any difference between Lordship and Godship. We can still define it clearer by saying that he is the creator, the guardian and He only is worthy of worship. Some commentators like the compiler of Fi Zalal ol Qura’n believe that the acceptance of the creativity of God was what remained from the teachings of Abraham (1) But we should not insist on this because when he uses his brains every intelligent person reaches the same conclusion that there is definitely in existing the being that created all the universe. Tafsir Ruhul Bayan confirms this idea (2)

By mentioning the origin and the subjugation together we have been enjoined towards two things and one the issue of creation and the other is its management and adornment and both these take place according to God’s command.

The origin of “yufakun” is ‘ifak” and it means to remove something from its actual position. When we think upon this we learn that it may be pointing to the fact that the real path is that one should not worship any one besides God after accepting His creativity and guardianship but they have taken the curved path and have been trapped in carnal and evil ideas which has thrown them about like twigs in the ocean. They traversed the wrong path. The destructing winds are called tempest or tornados.

The fifth verse describes the idols as creations. It is said, ““While God has created you and all that you make?” This has been said because in the first verse Abraham the great preacher of Oneness says, “Do you worship that which you have yourselves created, shaped and formed?” then in this verse it says, “God has created you and all that you make?” so none of you deserve to be worshipped and these idols are something lower than you for they have be created and shaped by people.

Some Ulema have taken the “Word’ to be the origin but then the verse will read as “God has created you and your deeds” when this will be wrong due to many reasons.

1. In this verse God is admonishing the idolaters for their idolatry but if He is the creator of their deeds then on what grounds is he admonishing them?

2. The term “Ma Ta’malun” is the proof that the deeds were their own doings so it is baseless to say that their deeds were created by God.

3. In the earlier verse it was discussed that they created and shaped the idols so they should be discussed here also or else their will be no connectivity. This is why many commentators like Zamakhshari in Kashaf, Aloosi in Ruhul Ma’ani and Allama Tabatabai in vol.1 of Al Mizan have preferred the first explanation.

The question arising here is how is possible that idols are manufactured by humans but are still the creation of God? Zamakhshari has answered this as “The materials for the idols are God’s creation and shape is the creation of humans who have made it.”(3) But the shape and form of the idols are also a creation of God because God has given man the power, knowledge and expertise but has commanded them to misuse these gifts.

In the sixth and last verse we find the issue of Oneness in creativity in a new style. It says, “Be it known that his is the creation and the command.”

“Blessed is God, Lord of the worlds.” It is doubtless this is a clear proof of “creativity” and “command” of God and this why we can say that this verse very clearly discusses the Oneness in Creativity. (4) Nut what does “Command” mean here? This has been discussed a lot by the commentators. One group thinks it means the management of the universe and the imposition of the divine system as a natural command. They have taken this idea from the umpteen verses that say the same thing. In Surah Naziaat verse 5 it says, “Then those who manage the affairs (as commanded)” and in verse 12 of Surah Jathiya it says, “God is He who has made the sea subservient to you that you sail the ships therein by His command.” The stars to by God’s command are subservient to man for his benefit. Verse 12of Surah Nahl says, “And the stars have been made for service by His command.” There are other verses too.

Some commentators have taken the word ‘Command” as opposite to “Nahi’ in the corrective sense but then this verse will means “The Origin (of all) rests with God and the guiding and corrective measure come from Him.”. The same thing is said in verse 63 of Surah Noor, “Let those who against His order be warned.”

The third interpretation of the word “Command “or Amr is intention and we says whatever God intends is fulfilled as in verse 3 of Surah Talaaq, “Verily God accomplishes His purpose.”

In the fourth explanation the word “Khalq’ denotes the material world and the “Command’ refers to the spiritual one and this can be discerned from verse 85 of Surah Isra that says, “ They ask you about the Spirit, say, “ The spirit is from the command of my Lord” the first explanation and the explanation of this verse are compatible because the Qura’n wants to tell the polytheists that creativity and management and command is specific for God only and the term “ lord of the worlds’ denotes this . The idols have no say in either creativity or in the management of the universe so why worship them?

1. Tafsir Fi Zalal ol Qura’n Vol. 6 Page 428

2. Tafsir Ruhul Bayan Vol. 6 Page 488

3.Tafsir Kashaf Vol. 4 Page 51.

4. The word “Lahu” added to the word “Amr’ means encompassing and negates all others.