11. Blessings of the earth imply those measureless and countless things which have been continuously coming out of it since millions and millions of years, and are fulfilling the ever increasing needs and requirements of all the creatures from the microscopic germs to the highly civilized man. Among these the principal blessings are the air and the water by which alone vegetable, animal and then human life became possible on the earth.
12. This sentence has been interpreted by the commentators in different ways:
Some of them interpret it to mean: The provisions of the earth were placed in it precisely according to the needs and requirements of those who ask, in exactly four days. That is, it took exactly four days, neither more nor less.
Ibn Abbas, Qatadah and Suddi interpret it to mean: The provisions of the earth were placed in it in four days. The answer to those who ask is completed. That is, whoever asks as to how long it took, his complete answer is that it took four days.
According to Ibn Zaid it means: The provisions of the earth were placed in it for those who ask within four days, precisely in accordance with the demand and need of everyone.
As far as the rules of the language are concerned, the words of the verse admit of all these three meanings, but in our opinion the first two meanings have no merit. In view of the context, it is immaterial whether the work was completed in exactly four days and not in more or less four days. There is no need whatever for such an addition to make up for any deficiency in supporting the description of Allah’s perfect power, perfect providence and perfect wisdom. Likewise, the commentary: The answer to those who ask is completed, is a very weak commentary. There is no indication in the theme preceding the verse and following it, to show that at that time somebody had asked the question as to how long it had taken for those works to be completed, and this verse was sent down as an answer to it. That is why we prefer to adopt the third meaning. In our opinion the correct meaning of the verse is this: Allah placed within the earth the full provisions of food precisely and exactly in accordance with the demands and needs of every kind of creature that Allah would create in the earth from the beginning of the creation till Resurrection. There are countless kinds of vegetation found on land and in water and the food requirements of each kind are different from those of other kinds. Allah has created countless species of living creatures in the air and on land and in water, and every species demands a different kind of food. Then unique among all these is the species of man, who requires different kinds of food not only for the development and nourishment of his body but also for the satisfaction of his taste. Who beside Allah could know how many members of the different kinds of creatures would be born on this globe, from the beginning of life till its end, and when and where they would be born and how much and what kind of food would be required for their nourishment? Just as He had made the plan of creating those creatures who stood in need of food in His scheme of creation, so He made full arrangements of food also to meet their requirements and demands.
In the modern age, the people who have brought out the Islamic edition of the Marxist conception of Socialism in the name of “the Quranic order of providence”, translate the words sawa-al-lis-sa-ilin as equal for all those who ask, and raise the edifice of reasoning on it, saying that Allah has kept equal provisions for all the people in the earth. Therefore, in order to fulfill the intention of the verse a system of the state is needed, which may provide equal rations of food to everybody. For, in the system of individual ownership the equality which the Quranic law demands cannot be established. But these people, in their enthusiasm to press the Quran in the service of their theories, forget that those who ask, who have been mentioned in this verse, are not only human beings but all those different species of animals and plants who need food for survival. Has Allah really established equality among all of them, or even among all the members of each different species of the creatures, in the matter of the provision of food? Do you find anywhere in this entire system of nature the arrangement of the distribution of equal rations of food? If that is not the case, it means that in the vegetable and animal kingdom, where the distribution of the provisions is directly being arranged by the State of Allah, and not by the human state, Allah Himself is violating His own this “Quranic law”, rather, God forbid, is practicing injustice! Then, they also forgo that “those who ask” also include those animals which man domesticates and arranging provisions for which is also his responsibility, e.g. sheep, goats, cows, buffaloes, horses, donkeys, mules, camels, etc: If the Quranic law is that equal food be given to all those who ask, and to enforce the same law a state is needed, which may administer the order of providence, will that state establish economic equality between men and animals also?
13. Here, the commentators generally have been confronted with this question: If it is admitted that the creation of the earth took two days and the setting up of the mountains and placing of the provisions and blessings in it took four days, and the creation of the heavens, as mentioned below, took another two days, the total number of the days would be eight, whereas at several places in the Quran Allah has said that the creation of the earth and heavens took six days in all. (For example,see (Surah Al- Aaraf, Ayat 54); (Surah Younus, Ayat 3), (Surah Houd, Ayat 7); (Surah Al-Furqan, Ayat 59). On this very basis, almost all the commentators agree that these four days include the two days of the creation of the earth. That is, two days were taken for the creation of the earth and two days for the creation of the rest of the things within the earth, as mentioned below. Thus, the earth along with its provisions became complete in four days in all. But this not only is against the apparent words of the Quran, but the difficulty also is, in fact, an imaginary difficulty, to avoid which a need for this interpretation has been felt. The two days of the creation of the earth are, in fact, not separate from the two days in which this universe as a whole was created. If we consider the following verses, we see that in them the creation of both the earth and the heavens has been mentioned together, and then it has been stated that Allah made the seven heavens in two days. These seven heavens imply the whole universe, one part of which is also our earth. Then, when like the other countless stars and planets of the universe this earth also took the shape of a unique globe within two days, Allah began to prepare it for animate creatures, and in four days created in it all those provisions which have been mentioned in the above verse. What development works were carried out in the other stars and planets in these four days have not been mentioned by Allah, for not to speak of the man of the period of the revelation of the Quran, even the man of the present age does not have the capability to digest and assimilate this information.
14. Three things need to be explained here:
First, by heaven is meant the whole universe, as becomes obvious from the following sentences. In other words, turning to the heaven means that Allah turned to the creation of the universe.
Second, by smoke is implied the initial and primary stage of matter, in which it lay diffused in space in a shapeless, dust like condition before the formation of the universe. Scientists of the modern age describe the same thing as nebulae, and the same also is their view about the beginning of the universe: that is, before creation the matter of which the universe was built lay diffused in smoke-like nebulous form.
Third, it would be wrong to interpret “then He turned to the heaven” to mean that first He created the earth, then set mountains in it, then arranged blessings and provisions of food in it, and then, at the end, He turned towards the creation of the universe. This misunderstanding is removed by the following sentence: “He said to it and the earth: Come both of you, willingly or by compulsion. They said: We have come willingly.” This makes it clear that in this verse and in the following verses, mention is being made of the time when there was neither the earth nor the heaven, but the creation of the universe was being started. Only the word thumma (then) cannot be made the argument to say that the earth had been created before the heavens. There are several instances of this in the Quran that the word thumma is not necessarily used to show the chronological order but it is also used for the order of Presentation. (Please see (E.N. 12 of Surah Az-Zumar).
Among the earliest commentators the dispute has been going on for ages as to what was created first according to the Quran, the earth or the heavens. One group of them argues on the basis of this verse and (verse 29 of Surah Al- Baqarah )that the earth was created first. The other group argues from (verses 27-33 of Surah An-Naziat) that the heavens were created first, because there it has been clearly stated that the earth was created after the heavens. But the fact is that nowhere in the Quran has the mention of the creation of the universe been made to teach Physics or Astronomy, but while inviting towards belief in the doctrines to Tauhid and the Hereafter, like countless other signs, the creation of the heavens and the earth has also been presented as food for thought. For this purpose it was not at all necessary that the chronological order of the creation of the heavens and the earth should have been presented, and it should have been told whether the heavens were created first or the earth. No matter whether this was created first or that, in any case both are an evidence of Allah Almighty’s being the One and only Deity, and are a testimony that their Creator has not created this whole universe as a plaything for a care-free person. That is why the Quran sometimes mentions the creation of the earth first and sometimes the creation of the heavens first. Where the object is to make man realize the blessings of God, there generally it has mentioned the earth first, for it is closer to man; and where the object is to give man the concept of God's greatness and His omnipotence there it has generally mentioned the heavens first, for the scene of the revolving heavens has always been awe-inspiring for man.
15. In these words Allah has described the nature of His method of creation in a manner as to differentiate between divine creation and human workmanship. When man wants to make something, he prepares a plan for it in his mind, then gathers together the necessary material, then works persistently hard to mold the material according to his plan, and in the process of his effort the material which he wants to mold according to his mental plan constantly resists him; so much so that sometimes the resistance of the material succeeds and the thing is not made precisely according to the desired plan, and sometimes man’s effort overcomes the resistance and he succeeds in giving it the desired form and shape. For example, when a tailor wants to make a shirt, he first conceives in his mind the shape of the shirt, then arranging the cloth he tries to cut and sew it according to his concept of the shirt, and during this effort, he has to face constantly the resistance of the cloth, for it does not easily yield to be molded according to the tailor's concept; so much so that sometimes the resistance of the cloth dominates and the shirt doesn’t take the desired shape, and sometimes the tailor’s effort dominates and he is able to shape it precisely according to his concept. Now, consider Allah’s mode of creation. The matter of the universe lay scattered and diffused in the form of smoke. Allah willed to give it the shape of the universe as it is now. For this purpose, He did not have to sit down, like a human artisan, and chisel and mold the earth and the moon and the sun and the other stars and planets, but He only commanded the scheme of the universe that was in His Mind to come into being, i.e. the smoke like diffused matter to take the shape of the galaxies and stars and planets, which He wanted to create. This matter did not have the power to resist the command of Allah. Allah did not have to make any effort to give it the shape of the universe. No sooner was the command given than the matter started contracting and condensing and taking shape obediently according to the scheme of its Master, so that the whole universe including the earth became ready as planned.
This same scheme of Allah’s method of creation has been described at several other places in the Quran like this: When Allah decides to do something He only commands it to be and it is done. (See (Surah Al-Baqarah, Ayat 117); (Surah Aal-Imran, Ayats 47, 59); (Surah An-Nahl, Ayat 40); (Surah Maryam, Ayat 35); (Surah YaSeen, Ayat 82), (Surah Al-Mumin, Ayat 68).
16. To understand these verses well, it would be useful to study the following portions of the Tafheem al-Quran: (Surah Al-Baqarah, Ayat 29); (Surah Ar-Raad, Ayat 2); (Surah Al-Hijr, Ayats 16-18); (Surah Al-Anbiya, Ayats 30-33); (Surah Al-Hajj, Ayat 65); (Surah Al-Muminun, Ayat 17); (Surah YaSeen: E.N. 37), and (E.Ns 5-9 of Surah As-Saaffat)." 1
17. That is, if they do not believe that God and Deity is One and only One, Who has created this earth and the whole universe, and if they still persist in their ignorance that they would make others as their deities beside Him, others who are in fact His creatures and slaves, and regard them as His associates in His Being and rights and powers, then warning for them is like that of what stuck Aad and Thamud.
18. This sentence can have several meanings:
(1) That the Messengers continued to come to them one after the other.
(2) That the Messengers tried in every way to make them understand the truth and did not leave any stone unturned to bring them to the right path.
(3) That the Messengers came to them in their own country as well as in the adjoining countries.
19. That is, if Allah had disapproved of our religion, and had willed to send a messenger to us to keep us away from it, He would have sent the angels. As you are not an angel but a man like us, we do not believe that you have been sent by God, and sent for the purpose that we give up our religion and adopt the way of life that you are presenting. The disbelievers’ saying that they deny, what you have been sent with, was only sarcastic. It does not mean that they believed him to have been sent by God and then denied what he said. But this is a sarcastic expression of the type that Pharaoh had uttered before his courtiers about the Prophet Moses (peace be upon him): This messenger of yours, who has been sent to you, seems to be utterly mad. (Surah Ash-Shuara, Ayat 27). For further explanation, see (E.N. 11 of Surah YaSeen).
20. “Evil days” does not mean that the days in themselves were evil or ill-omened, and the torrent came because the people of Aad met with those evil or ill-omened days. If this were the meaning and there were some ill omen in the days themselves, the torment would have visited all the nations of the world. The correct meaning, therefore, is that since in those days God’s torment descended on this nation, the days were evil or ill-omened for the people of Aad. It is not correct to argue on the basis of the verse that some days are ill-omened and some auspicious.
The lexicographers have disputed the meaning of the words rih-an sarsaran, which have been used for the stormy wind. Some say that they imply an intensely hot wind, others say that they imply an extremely cold wind, and some others say that they imply a wind which produces a great noise when it blows. In any case, they all agree that the words are used for a severe storm.
The details of this torment given at other places in the Quran show that this wind continued to rage for seven nights and eight days consecutively. It swept the people off the ground and they fell down dead and lay scattered here and there like hollow trunks of the palm-tree. (Surah Al- Haaqqah, Ayat 7). It left rotting everything on which it blew. (Surah Adh-Dhariyat, Ayat 42). When the people of Aad saw it advancing, they rejoiced with the hope that the dense clouds would bring much rain, which would water their withering crops. But when it came, it laid waste the entire land. (Surah Al-Ahqaf, Ayats 24-25).
21. This ignominious torment was an answer to their arrogance and vanity because of that which they had assumed greatness in the land without any right, and would boast that there was none more powerful than them on the entire earth. Allah disgraced them and destroyed the major part of their population along with their civilization. The remnant of their population was humbled and debased before those very nations whom they used to overawe by their show of power and might (for the details of the story of Aad see (Surah Al-Aaraf, Ayats 65-72); (Surah Houd, Ayats 50-60); (Surah Al-Muminun, Ayats 32-41); (Surah Ash- Shuara, Ayats 123-140); (Surah Al-Ankabut, Ayat 40) and the relevant E.Ns).
22. For the details of the story of Thamud see (Surah Al- Aaraf, Ayats 73-79); (Surah Houd, Ayats 61-68); (Surah Al- Hijr, Ayats 80-84); (Surah Bani-Israil, Ayat 59); (Surah AshShuaara, Ayats 141-159); (Surah An-Naml, Ayats 45-53) and the E.Ns.