وَلَهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ كُلٌّ لَهُ قَانِتُونَ ﴿۲۶﴾ وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ وَلَهُ الْمَثَلُ الْأَعْلَى فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ ﴿۲۷﴾ ضَرَبَ لَكُمْ مَثَلًا مِنْ أَنْفُسِكُمْ هَلْ لَكُمْ مِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ شُرَكَاءَ فِي مَا رَزَقْنَاكُمْ فَأَنْتُمْ فِيهِ سَوَاءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنْفُسَكُمْ كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْقِلُونَ ﴿۲۸﴾

﴾26﴿ Wa lahoo man fissamaawaati wal ardi kullul lahoo qaanitoon
﴾27﴿ Wa Huwal lazee yabda'ul khalqa summa yu'eeduhoo wa huwa ahwanu 'alaih; wa lahul masalul a'laa fissamaawaati wal-ard; wa Huwal 'Azeezul Hakeem
﴾28﴿ Daraba lakum masalam min anfusikum hal lakum mimmaa malakat aymaanukum min shurakaaa'a fee maa razaqnaakum fa antum feehi sawaaa'un takhaafoonahum kakheefa tikum anfusakum; kazaalika nufassilul Aayaati liqawminy ya'qiloon

﴾26﴿ And it is specifically under the control of Allah, the Exalted, that all in the heavens and the earth are obedient to Him
﴾27﴿ And it is exclusively for Allah, the Exalted, the One who initially creates and then repeats it, and this is easier for Him. And exclusive to Allah, the Exalted, is the highest attribute in the heavens and the earth, and He is the Dominant, Wise
﴾28﴿ He sets forth for your understanding an example from among yourselves: Are there among those whom your right hands possess any partners in the wealth We have given you, so that you are in it equally as you fear them as you fear each other, Thus do We detail the signs for a people who understand

[26] This is another rational proof. After mentioning the heavens, the earth, and their inhabitants, (kullun lahu qānitūn) refers to a submissive power—meaning that in life and death, health and illness, and all other states, they are under the command of Allah Most High.
Or it may refer to voluntary submission (qunūt ikhtiyārī), in which case it refers specifically to the righteous.
[27] This is another rational proof of monotheism along with the affirmation of resurrection after death.
In (wa huwa ahwanu ʿalayhi), the pronoun huwa refers to both previously mentioned states, according to the stated interpretation—thus, there is no issue.
And if the pronoun huwa refers to Allah Most High, then ahwanu (easier) is expressed according to human perception—meaning, in their view, repeating something is easier than doing it the first time.
[28] After proving the arguments for monotheism, now an example is given for clarification: (min anfusikum)—from among yourselves—meaning from your own kind, since slaves are also human beings. Or, it may mean things that are close to you.
(Fa-antum fīhi sawāʾ)—since in partnership there is no true equality, this is qualified here by specifying equality in control and management. Then equality is further clarified by saying (takhāfūnahum)—because when two people are equal in ownership and control, one cannot act independently without the other’s permission; rather, out of fear of the other's anger or displeasure, they refrain.
The point of this example is: Allah Most High is the Master, and all humans are His servants and possessions (mamlūk). Just as you give food, clothing, and other things to your own servants, yet do not allow them to have equal ownership or control over your wealth—and would be greatly disturbed if they tried to share in it—then how can you say and believe that Allah Most High has granted the saints, elders, or others among His created beings a level of control in His dominion such that they act independently, like Allah Himself?
For example, making someone ill or granting healing, causing poverty or bestowing wealth. If you would be upset over such a situation among yourselves, then surely Allah—who is “the one most free of partners in shirk”—would also be displeased.