Thus this hadith makes clear that He created the Throne—which is itself created—before the heavens and the earth. As for the words “in ʿamāʾ,” according to the explanation given by Yazīd ibn Hārūn, transmitted from him by Ahmad ibn Manīʿ and endorsed by al-Tirmidhī, they mean that there was nothing with Him. On this interpretation, the hadith would indicate that Allah Most High existed when there was nothing with Him. This will be discussed later, if Allah Most High wills.

Even if it indicated the existence of something else, according to those who interpret ʿamāʾ as thin clouds, this would provide no evidence for the eternalists’ assertion that what they claim to be eternal is indeed eternal, nor that the material of the heavens and the earth was not brought into being. For Allah, Glorified and Exalted, has told us in His Book of the beginning of the creation that He will repeat, as He says:

“It is He who begins creation, then repeats it.” [al-Rūm: 27]

In several passages, He tells us that He created the heavens, the earth and everything between them in six days, and many hadiths likewise state this. He also tells us that He will transform these created things, as in His words:

“On the Day when the earth will be changed into another earth, and the heavens as well.” [Ibrāhīm: 48]

And His words:

“The angels will meet them, saying, ‘This is your Day which you were promised.’ (103) On the Day when We will roll up the heaven like a scroll rolled up with its writings. As We began the first creation, We will repeat it—a promise binding upon Us. Indeed, We will do it. (104)” [al-Anbiyāʾ: 103–104]

It is well known that its re-creation is not preceded by its nonexistence, just as the initial creation of the heavens and the earth was not preceded by absolute nonexistence. And in the words of the Most High:

“When the heaven splits open (1) and obeys its Lord, as it must. (2)”