َ رَسُولًا يَتْلُو عَلَيْكُمْ آيَاتِ اللَّهِ مُبَيِّنَاتٍ لِيُخْرِجَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَمَنْ يُؤْمِنْ بِاللَّهِ وَيَعْمَلْ صَالِحًا يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقًا ﴿۱۱﴾ اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا ﴿۱۲﴾

﴾11﴿ Rasoolany yatloo 'alaikum aayaatil laahi mubaiyinaatil liyukhrijal lazeena aamanoo wa 'amilus saalihaati minaz zulumaati ilan noor; wa many yu'min billaahi wa ya'mal saalihany yudkhilhu jannaatin tajree min tahtihal anhaaru khaalideena feehaa abadaa qad ahsanal laahu lahoo rizqaa
﴾12﴿ Allaahul lazee khalaqa Sab'a Samaawaatinw wa minal ardi mislahunna yatanazzalul amru bainahunna lita'lamooo annal laaha 'alaa kulli shai'in Qadeerunw wa annal laaha qad ahaata bikulli shai'in 'ilmaa

﴾11﴿ A Messenger who recites to you the verses of Allah, clearly explaining the commandments, so that he may bring those who have believed and acted according to the Sunnah out of darkness into light. And whoever believes in Allah and acts according to the Sunnah, He will admit him into gardens beneath which rivers flow, where they will abide forever. Indeed, Allah has prepared for him a good provision (in Paradise)
﴾12﴿ Allah, the Exalted, is the One who created the seven heavens and the earth like them. His command descends among them so that you may be certain that Allah has power over all things, and indeed, Allah has encompassed all things in His knowledge

[11] (رَسُولًا)—Here, the truthfulness of the Messenger is affirmed.
(يَتْلُو عَلَيْكُمْ)—“reciting to you”—this points to the truthfulness of the Qur’an and is proof that the Messenger intended here is Muhammad (May Allah bless him and give him peace).
(مُبَيِّنَاتٍ)—this refers to clear explanations. The word bayyināt is often used for matters of belief, while mubayyināt typically applies to rulings and actions. For example, in Surah al-Nur (verses 34 and 46), where legal rulings are mentioned, the word mubayyināt is used—similarly in this Surah, which also contains rulings.
(وَمَنْ يُؤْمِنْ)—this is a glad tiding after being brought out from darkness into light.
(قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقًا)—this refers to Allah granting abundant provision. The intended meaning of rizq here may be the provision of Paradise, or it may be a worldly glad tiding following the afterlife promise. In verse 3 of this Surah, the goodness of worldly provision was also mentioned.
[12] In this verse, five statements are made, all indicating tawhid by refuting shirk (associating partners with Allah) in both control (fi’t-taṣarruf) and knowledge (fi’l-‘ilm).
(وَمِنَ الْأَرْضِ مِثْلَهُنَّ)—“And from the earth the like of them”—the similarity here refers to number, meaning that there are also seven earths. This is confirmed in authentic hadiths, such as the one in Bukhari: if a person unjustly takes even a handspan of land belonging to another, it will be placed around his neck on the Day of Judgment from the seven earths. This hadith indicates that the earths are layered one above the other.
However, the narration mentioned by Imam Bayhaqi in al-Asma’ wa al-Sifat, which states that in every earth there is an Adam like yours and a Nuh (peace be upon him), and so on—is not authentic. Bayhaqi himself says this hadith is shadh (irregular), and it has no corroboration. Ibn Kathir and Imam Dhahabi also rejected it. Abu Hayyan in al-Baḥr al-Muḥīṭ states that this narration is definitely fabricated (mawḍū‘), attributed to the liar Waqidi, and therefore, it has no credibility, even if it appears in the Mustadrak of Hakim. An-Nibrās reports that Imam Nawawi also said this narration is not established.
(لِتَعْلَمُوا)—“so that you may know”—the purpose behind the creation of the upper and lower worlds is to demonstrate two attributes of Allah: that His power encompasses everything and His knowledge includes everything. Or, it may mean that the essence of revealed knowledge (revelation) boils down to two core truths: first, Allah's power over all things, and second, His knowledge of all things. These two attributes are the foundation of all divine attributes, which is why the rational arguments for tawhid in the Qur’an are centered on these two qualities.