هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي اْلاَرْضِ جَمِيعاً ثُمَّ اسْتَوَى إِلَى السَّمَاء فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ
It is He who has created for you all that is on earth, and has applied His design to the heavens, and has fashioned them into seven heavens; and of all things He has full knowledge.
(Hū alladhī khalaqa la-kum mā fī’l-arḍ jamī‘an thumma astawā ilā al-samā’ fa-sawwāhunna saba‘ samāwāt wa hū bi-kulli shay’in ‘alīm.)
This verse too has three important facets.
The positioning of the verse as a whole in relation to
the previous verse:
In the previous verse disbelief and ingratitude were disproved by means of evidences pertaining to man’s self (al-dalā’il al-anfusiyya) and these were the stages of human [development], and now this verse points out evidences in the outside world (al-dalā’il al-āfāqiyya). Similarly, the previous verse indicated the bounties of existence and life, while this verse indicates the bounty of permanent existence (al-baqā’). Again, in the previous one there was proof of the Maker and matters preliminary to the resurrection of the dead, while this verse indicates the realization of the resurrection and the dispelling of doubts, as though [the disbelievers] were asking: “Where does it come from, this value man has? Why does he have such importance? And what is his position in Allah’s sight that He should bring about the resurrection of the dead on account of him?” So the Qur’an replies through the indications of this verse: “Man has high value as is evidenced by the heavens and earth being subjugated [to him] for his use. He also has vast importance as is evidenced by the fact that Allah did not create him for creation, but created creation for him. He also has a [high] place in Allah’s sight as is evidenced by the fact that Allah did not give existence to the