Commentary on Tafsir al-Jalalayn: “And He decreed them” — the pronoun refers to the sky, because it is in the sense of the plural to which it leads.

He says: "The pronoun refers back to the sky, because it is in the sense of the plural that returns to it", meaning He made them seven heavens. He says: "The pronoun refers back to the sky". At this point, a difficulty arises, for is singular and the pronoun is plural, so how was the matter so? He (may Allah have mercy on him) says: "It refers back to the sky because it is in the sense of the plural that returns to it", because this singular leads to a plural, and what is its extent? Seven heavens. So it is as if he expressed the sky in terms of its outcome, that it would become seven heavens. And his saying: meaning He made them. On this basis, the pronoun in is the first object and the second object. It is also possible that means He finished with them, and on this basis the first pronoun is an object with the preposition and is a state, meaning: in the state of being seven heavens. In any case, the heavens were seven. The author said: "Thursday and Friday, He finished with them in the last hour, and in it Adam was created, and therefore He did not say 'equally' here, and this agrees with the verses of the creation of the heavens and the earth in six days". And is for the time frame, and the time frame is wider than the thing timed, so it is possible that He completed them in two days from the beginning of the two days to their end, and it is possible that He completed them in two days, meaning in this time frame, even if the creation or completion did not exhaust this time frame. This is what the author followed, and what is in it will become clear, if Allah wills. He says: "He finished with them in the last hour of it, and in it—meaning in the last hour—Adam was created, and therefore He did not say 'equally,' whereas He said in the creation of the earth:

in four days without distinction

في أربعة أيام سواء

[Fussilat 41:10]

Here He did not say: in two days equally. Why? Because in part of the two days Adam was created. This is what the author held, and there is an apparent consideration in it, because this implies that Adam was created when the heavens and the earth were created, meaning in the six days in which the heavens and the earth were created. This is undoubtedly an error. Rather, he was created after that, not by millions, but by hundreds of years. For Adam, as you know, Allah the Exalted made him a successor for whom? For people before him, or for the jinn who inhabited the earth before him. And for this reason, when He said:

Indeed, I will make upon the earth a successive authority

إني جاعل في الأرض خليفة

[Al-Baqarah 2:30]

the angels said:

Will You place upon it one who causes corruption therein and sheds blood

أتجعَلُ فيها مَن يُفسِدُ فيها ويسفِكُ الدماء

[Al-Baqarah 2:30]

to the end of it. So the claim of the author (may Allah have mercy on him) that Adam was created in the last hour of the Friday on which the creation of the heavens and the earth was completed is not correct. Yes, Adam was created on Friday, there is no doubt in this, as established from the Prophet (peace and blessings be upon him), but it is not the Friday on which the creation of the heavens and the earth was completed. So He created them in two days. The author says: This agrees with " and this agrees with the verses of the creation of the heavens and the earth in six days. "How did it agree with them? Because four days were for the creation of the earth, and two days were for the creation of the sky, so the total is six days. This is a matter agreed upon by the Muslims that Allah created the heavens and the earth in six days. In some verses He says:

And what is between them

وما بينهما

Because between the heavens and the earth are of the great signs what deserved to be a divider for the creation of the heavens and the earth.

created the heavens and the earth and what is between them

خلق السماوات والأرض وما بينهما

[Al-Furqan 25:59]

And we used to say: How can the creation of what is between the sky and the earth be a divider for the creation of the heavens and the earth, when in our view it does not equal anything in relation to the creation of the heavens and the earth, since we did not know except that what is between the heavens and the earth is only the clouds and the air? And we used to say: The moon and the stars and the sun were in the sky. We used to say: The moon is in the lowest sky, the sun is in the fourth sky, and Saturn is in the seventh sky. And we used to recite the saying of the poet:
Saturn bought his Mars from his sun, so the moons shone with Mercury.
These seven planets: Saturn bought his Mars from his sun, so the moons shone with Mercury. Who memorized it? The meaning: We go from the top to the bottom:

Saturn

زحل

this is the highest,

bought

شرى

Jupiter,

its Mars

مريخه

Mars,

from its sun

من شمسه

the Sun,

and they shone

فتزاهرت

Venus,

with Mercury

بعطارد

Mercury,

the moons

الأقمار

the Moon is the last. And on this basis, the Sun is in the fourth heaven. And we used to think that these were set in the sky as a nail is set in a plank. But it has now become clear that these are in the atmospheres between the sky and the earth, and are not set in the heavens and the earth, and that the sky is far above them. And at that point, the wisdom of Allah the Glorious and Exalted making the creation of what is between the sky and the earth a counterpart to the creation of the sky and the earth became clear.
“ Then Allah the Glorious and Exalted said: the command given to those within it regarding obedience and worship. ”

And He revealed in every heaven its command

أوحى في كل سماء أمرها

Al-Mustadrak lil-Hakim 25:812

Every heaven has specific angels, specific acts of worship, and specific atmospheres. Every heaven differs from the other heaven, until some of them—and this is from the Isra'iliyyat which are neither affirmed nor denied—say: The body of the lowest heaven differs from the body of the second heaven, and the second from the third, each one from a different material than the material of the other heaven. And Allah knows best. And his saying:

its command

أمرَها

is a singular added noun, so it generalizes all matters. All that relates to every heaven, Allah has revealed it to it.

And We adorned the nearest heaven

وزَيَّنَّا السماءَ الدنيا

[Fussilat 41:12]

Look at the characteristics of the lowest heaven.

And We adorned the nearest heaven with lamps

وزَيَّنَّا السماء الدنيا بمصابيح

[Fussilat 41:12]

with stars. “ is in the accusative case due to its implied verb, meaning We protected it from the jinn stealing the hearing by means of shooting stars. “ the lowest means nearness. And it was called the lowest because it is close to the earth, so it is the nearest of the heavens. He adorned it with lamps. What are these lamps? They are the stars. And they were called lamps because they are in the position of chandeliers hung from the ceiling. If someone says: The apparent meaning of the verse is that these lamps are set in the sky, we say: If this is its apparent meaning, then reality is the opposite. And there is no harm in it being adorned with lamps even if they are not attached to it. Have you seen if you hung lamps from a high ceiling and you were under these lamps, would these lamps not be an adornment for the ceiling even if they are not attached to it? Rather, the direction of this ceiling is adorned with these lamps. So it is not necessary from his saying: that they are set in the sky. Rather, we say: It is adorned with them, even if there is a distance between them and the sky. And his saying: meaning We protected it with protection. So the sky is protected, as Allah the Exalted said: For this reason, Jibril was not able to enter from the heavens, even though he was descending from them when he was with Muhammad (peace and blessings be upon him), until permission was sought for him. In the hadith of the Mi'raj, when Jibril brought the Prophet (peace and blessings be upon him) to the lowest heaven, he asked for entry. It was said: Who is this? He said: Jibril. It was said: And who is with you? He said: Muhammad. It was said to him, meaning: Has he been revealed to or has he been permitted? He said: Yes. So it was opened for him. Why? Because the sky is protected, and no one can enter it except by the permission of Allah. Jibril said: Muhammad is with me. It was said to him: And has he been sent to? He said: Yes. They said: Welcome, what a good arrival he has made. Then they opened for him, and he entered the lowest heaven, then the second and the third, and so on. This indicates what? It indicates the perfection of the protection of Allah, Glorified and Exalted is He, for the heavens, and that angels are perfected over them, and no one can pass them.