إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ ﴿۵۴﴾ ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ ﴿۵۵﴾

﴾54﴿ Inna Rabbakumul laahul lazee khalaqas samaawaati wal arda fee sittati ayyaamin summas tawaa 'alal 'arshi yughshil lailan nahaara yatlu buhoo haseesanw washshamsa walqamara wannujooma musakharaatim bi amrih; alaa lahul khalqu wal-amr; tabaarakal laahu Rabbul 'aalameen
﴾55﴿ Ud'oo Rabbakum tadarru'anw wa khufyah; innahoo laa yuhibbul mu'tadeen

﴾54﴿Indeed Your Lord is Allah, the Most High, who created the heavens and the earth in (to the amount) six days He then established himself (suitable for himself) on the top of the throne He covers the night into day, turns one into the other in haste, and created the sun, the moon, and the stars They have obeyed his command. Be aware that Allah, the Most High, is the creator and the authority is his Allah Almighty is the giver of blessings and nurturer of all the worlds
﴾55﴿ Supplicate to your Lord in secret and helplessly (and do not exceed the limit) indeed Allah Almighty does not like those who cross the limit

[54] This is the second part of the surah, which contains three sections.
The first section extends up to verse 103.
In the first three verses, the subject is monotheism, presented in ten phrases.
It includes a description of Allah Most High, refuting associating partners in lordship, creation, and blessings, along with a supplication.
Then there is an example, followed by the accounts of five prophets.
In the first three accounts, it is mentioned that these prophets courageously presented the matter of monotheism.
In the fourth account, it is mentioned that Lot (peace be upon him), following the command sent by Allah Most High, invited his people and forbade them from following Satan.
The final verses are related to these stories and mention trials through blessings and calamities.
Its connection to the previous part is that it was previously stated that their intercessors cannot benefit them, because the ones taken as deities cannot truly be deities.
Only Allah Most High, described with these attributes, can be.
The essence of the verse is that Allah Most High is:
1. Your Lord
2. The Creator
3. The Owner of the Throne
4. The Organizer of the system
5. Everything is under His command
6. The Possessor of will, Giver of blessings, Bringer of benefit, and Remover of harm
("In six days") – This refers to the days of the Hereafter, where each day is a thousand years, as said by Ibn Kathir quoting Mujahid and Dahhak, and narrated from Ibn Abbas.
Or it may refer to the days of this world.
Question: The days of the world are known by the rising and setting of the sun, and at that time, the sun did not yet exist?
Answer: What is meant is the measure of six days, as in the saying of Allah Most High: “Their provision therein will be morning and evening.”
And these six days are mentioned in verse 9 of Surah Ha Mim Sajdah.
The first day is Sunday, and it ends on Friday.
Saturday is excluded, meaning that the creation of the heavens, the earth, and so on occurred over six days, and Saturday remained unchanged.
The hadith reported by Muslim in the chapter on the creation of Adam, which mentions that the creation began on Saturday and the days of creation are seven, was refuted by Ibn Kathir.
“Then He rose above the Throne” – this is among those attributes whose apparent meaning is clear (from the definitive verses), but the manner of it is from the ambiguous ones, meaning its reality is unknown.
Just as the meaning of “Throne” is clear, but its true essence is not, so too is “rising above” (istiwa) and the exaltedness of Allah Most High – their meanings are known, but the modality is unknown.
Therefore, the apparent meaning of the Throne, istiwa, and exaltedness is intended, without likening, resembling, interpreting away, burdening, or attributing corporeality.
This was the path of the righteous predecessors in all such ambiguous matters.
This is narrated from Imam Malik, Al-Awza‘i, Al-Thawri, Al-Layth, Al-Shafi‘i, Ahmad, Ishaq ibn Rahuyah, Imam Abu Hanifah, and others.
The well-known statement of Imam Malik is: “Istiwa is not unknown, its modality is not known, belief in it is obligatory, and questioning about it is an innovation.”
From Nu‘aym ibn Hammad (the teacher of Bukhari) it is narrated that: Whoever likens Allah Most High to His creation has committed disbelief, and whoever denies any of Allah’s attributes has also committed disbelief.
For more detailed discussion of this issue, and further questions and answers, see Fatawa volumes 5 and 3 of Shaykh al-Islam, and Al-Sawa‘iq al-Mursalah by Ibn al-Qayyim.
"(He covers the night with the day)" – This phrase includes both directions (i.e., transition from night to day and day to night).
What is meant is the revolutionary transformation of time, which is under the control of Allah Most High.
"(Seeking it rapidly)" – Meaning, there is never a moment when it is neither night nor day.
"(Subjugated)" – Meaning, they (the celestial bodies) are under the command of the states that Allah Most High wills: appearing, disappearing, eclipsing, moving closer or farther, etc.
"Tabarak" – This attribute is exclusive to Allah Most High.
Similarly, the word "mubarak" with a kasrah (below the letter "r") is exclusive to Allah Most High.
However, "mubarak" with a fatha (above the letter "r") cannot be said about Allah Most High.
Blessing (barakah) refers to deriving benefit from the sky, the earth, the sun, the moon, etc., as well as the increase of benefit.
And the creation of that benefit is solely by Allah Most High.
Therefore, the Creator of benefit is Allah Most High alone, and the one who grants blessings is solely Allah Most High.
[55] This is a refutation of associating partners in supplication.
It adds to the previous point that ownership, authority, and blessing are exclusive to Allah Most High.
Therefore, seeking help and asking for needs is also exclusive to Him.
In this verse, the pillar and conditions of supplication are mentioned.
The pillar is that one should ask exclusively from the Lord.
The conditions are: 1. Asking with outward and inward humility 2. Not committing transgression
"Indeed, He does not love the transgressors" – This is a condition of supplication expressed indirectly through the phrase “do not transgress” and the reasoning “Indeed, He does not love.”
Transgression (i‘tidā’) refers to going beyond the limits set by Islamic law.