Allah's Power and Ability over what is Greater than Resurrection
Allah the Exalted notifies the servants of His infinite power, which He demonstrated by creating what is bigger than that which they wondered about and whose possibility they discount,
(Have they not looked at the heaven above them, how We have made it and adorned it,) with lamps;
وَمَا لَهَا مِن فُرُوجٍ
(and there are no Furuj in it) i.e., clefts, according to Mujahid. Others said that Furuj means, rifts, or cracks. All these meanings are close to one another. Allah the Exalted and Most Honored said,
After mentioning the confused state of the infidels, Allah draws man's attention to His infinite power which He demonstrated by creating what is bigger than that which they wondered about and whose possibility they discounted. Referring to the heaven, the Qur'an says: وَمَا لَهَا مِن فُرُوجٍ (...and it has no cracks...50:6). Lexically, the word furuj is the plural of farj which means a crack, or an opening. This and the following few verses draw attention to the marvels of Allah's creation, the wonderful design in the universe, and to the flawless celestial firmament. If this was made by man there would have been patches, cracks, clefts or rifts. But no one can find any sort of patchwork or stitching in the sky. This, however, does not negate the existence of doors in the heaven. A door is not referred to as a crack:
Tazkirul Quran
Maulana Wahiduddin KhanOn ayahs 5–10
The history of the prophets shows that their contemporaries were not ready to accept them. It was only in later times that people readily accepted their status as prophets. The reason for this is that the prophet appears to his contemporaries as ‘a person just like themselves’. They find it surprising that one whom they have always treated as their equal should suddenly become great and start advising them. But, as time passes, a history of greatness becomes attached to the prophet’s name. So, he starts appearing to succeeding generations as a ‘person greater than themselves.’ That is why, in later periods people did not find it difficult to accept the prophetic status of a prophet. In other words, to the people of the early days, the prophet was a controversial figure, while to the people of later times he acquired the aura of an established personage. The people of the earlier period had to undertake a journey in consciousness in order to fill the gap between them and the prophet, while in the later period, this gap would have been filled by history itself. In the eyes of those who entertain doubts about the prophethood of God’s messenger, everything about him becomes doubtful—even those beliefs that are already enshrined in tradition. However, nothing can act as a shield or an excuse for the doubters. If the rejecters of the prophet were simply to consider the inimitable literary majesty of his book, they would be compelled to accept as a prophet the one who brought that book.
Uthmani text of the Madinah mushaf (King Fahd Complex). Translation: Saheeh International. Tafsir via Quran.com.
