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.)
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 world for itself, but for man, and He gave man existence that he might worship Him.
It is to be concluded from this that man is superior and pre‑eminent and not like the animals, and that he is worthy of receiving the jewel of and again to Him will you return.
The Positioning of the Verse’s Phrases
Consider this: The word all (jamī‘an) in the first phrase, the word then (thumma) in the second, and seven (sab‘a) in the third all require investigation. We shall discuss them in three matters:
Consider the following six points, which will put such doubts to flight:
The First Point:
As has been mentioned, it is characteristic of life that it makes the particular universal, and the part into a whole, the single into a collectivity, and the restricted absolute, and the individual into a world. Thus, each member of all the species becomes like a living race or people and the world becomes its house, and it comes to have relations with all things.
The Second Point:
As you know, there are in the world a fixed order, and firm arrangement, and elevated principles, and constant fundamental laws, making it like a clock or machine. And just as each cog‑wheel, indeed each tooth of each cog, and even every part of each tooth, plays a part however minor in the working order of the machine, so too through the workings of the machine it has an effect on the machine’s utility and its production. In the same way, through its existence [every being] is in some way useful for living beings, the chief and leader of which is the human race.
The Third Point:
As has reached your ears in previous discussions, no [being] obstructs [other beings] in regard to benefiting [from things]. For just as the sun in its entirety is Zayd’s and its light is his place of relaxation and promenading, so in its entirety is it ‘Amr’s and a garden for him. If for example Zayd were all alone in the world, he would benefit from it no more than if he were together with all the world’s people
– with the exception of that part that looks to ‘the two caves,’ [like food, for these might be the object of scrummaging and obstruction].
The Fourth Point:
The universe does not have only one fine facet; it has layer upon layer of different, general facets the benefits of which [also] have numerous general and interconnected facets. And the ways of utilizing them are numerous and various. For example, if you have a garden, you benefit from it in one way and the people benefit in another, by receiving pleasure from it through the faculty of sight for instance.
For of course man derives benefit through his five external senses, his inner faculties, and his body and spirit, and also by means of his intellect and heart, in his life both in this world and in the hereafter, and from the point of view of taking lessons; you can think of further examples in the same way. There is nothing preventing him utilizing any of these facets of anything on the earth, or even in the world.
The Fifth Point:
If You Were to Ask: The verses here and others in other places indicate that this vast world was created for human beings and that their utilization of it is the ultimate aim of its creation. However, the planet Saturn, which is larger than the earth, is not proportionately more beneficial for man; it is just a sort of adornment and pale light. So how could this be an ultimate reason [for its creation]?
You Would Be Told: A person who profits [from a thing] loses himself in the facet of it that he utilizes, he focuses his mind on it and forgets everything else, and he looks at everything else from his own point of view. Also, [in his view] the aims and purpose of a thing are confined to the facet that looks to himself. Hence there is nothing exaggerated or inaccurate if in the context of gracious bestowal it is said in connection with that person: “Although Saturn’s Creator gave it existence for thousands of instances of wisdom, each of which has thousands of facets, and every facet can be benefited from in thousands of ways, He created it for that person to benefit from.”
The Sixth Point:
As you noted earlier, for sure man is small but [in meaning] he is great, hence for him some minor, particular benefit becomes universal and great. So there is nothing futile and useless.
The Second Matter
Concerns then (thumma).
This verse indicates that the earth was created before the heavens,
while the verse And after that, the earth: wide has He spread its expanse shows that the heavens were created before the earth.
Then the verse the heavens and the earth were [once] one single entity, which We then parted asunder indicates that they were created together and then split apart as (lit. from) the same matter.
Understand secondly that the teachings (naqliyāt) of the Shari‘a suggest that Allah the Most High created firstly a substance, that is, matter, then He manifested [His power] on it and made a part of it steam and a part fluid. Then through his manifestation the fluid part thickened and became froth. Out of this He created the earth or the seven globes of the earths. Then a sky was formed for each of these earths out of the wafting atmosphere. Then He expanded the steamy matter and arranged the [seven] heavens out of it, planting the stars in them. So the heavens took form containing the nuclei of the stars.
According to the assumptions and theories of modern science, the solar system, together with the heavens in which it floats, were a simple substance which was transformed into a sort of steam. Out of this, some fiery liquescent matter was formed, part of which cooled down and solidified. Then due to its motion the liquescent matter threw off [into space] sparks and pieces which broke up. These became compressed and turned into the planets, one of which is our earth. If you have understood this, you may correlate these two explanations,
For it is possible that the verse the heavens and the earth were [once] one single entity, which We then parted asunder indicates that the earth and the solar system were a sort of dough kneaded by the hand of power out of a simple substance; I mean ether, which compared with beings is a fluid substance that passes through and among them.
The verse and the throne of His [almightiness] has rested upon water alludes to this matter, which resembles water. After its creation, the ether received the Maker’s first manifestation giving existence; that is, He created the ether, then He made it into the fundamental atoms (jawāhir farda), then some of these He made dense and out of them created the seven globes, of which our earth is inhabited.
Then the earth solidified before all the rest, speedily forming a crust, and over a long period of time became the source of life while up to the present most of the heavenly bodies remained in a fiery fluid state. In so far as this was the case its creation and formation was before that of the heavens. And since its uses and benefits and its being “spread out” – that is, arranged and set in order – were completed after the arrangement and ordering of the heavens, the heavens were previous in this respect, although [the heavens and earth] were together at the beginning. Thus, the three verses look to the three points [solving the apparent contradictions].
A Second Answer: The Qur’an’s aim is not to teach the history of creation; it was revealed to teach knowledge of the Maker, and so contains different levels (maqāmāt).
When describing the [divine] bounties, favours, and mercy and the clarity of the evidences, the earth comes first.
But on the level of the proofs of [divine] grandeur, sublimity, and power, the heavens precede.
Then (thumma): this may refer to ‘a being protracted’ or procrastination (tarākhī). This may be essential (dhātī), and may also pertain to degree (rutbī) [or to reflection (tafakkurī)].
Thus and (lit. then) has applied His design (thumma astawā) implies the unstated words Then know and reflect on [how] He applied His design to the heavens …
[That is, the creation of the heavens was first in time but in respect of reflection and thought it is in second place; and the creation of the earth was after that of the heavens but in regard to reflective thought it comes first.]
The Third Matter
Regarding seven (sab‘a).
Consider this: Ancient philosophy asserted that the heavens were ninefold, and its proponents conceived of it in an extraordinary form. Their ideas dominated mankind for centuries. In fact, very many Qur’anic commentators were forced to bend the literal meanings of verses to [conform with] with their school.
Modern science, however, asserts that the stars are suspended in space or in the void, as though it denies the existence of the heavens. That is to say, one went to one extreme and the other went to the other.
As for the Shari‘a, it states that the Maker (May His glory be exalted) created seven heavens and placed the stars in them like fish swimming [in the sea].
The Hadith The heavens are a wave held back alludes to this.
This school [of thought] may be verified on six levels:
The First: It has been established by science and philosophy that endless space is filled with ether.
The Second: What binds the laws of the lofty bodies and transmits and spreads such forces as light and heat is a matter that is existent in space and fills it.
The Third: Although the matter [called] ether remains as ether, like other matter it has various different changeable states, like steam, water, and ice are formed of water.
The Fourth: If the heavenly bodies are observed carefully, there appear to be different levels. You have surely seen the river of the heavens known as the Milky Way, which appears as a great splash of clouds; it consists of millions of stars that are being newly formed and are clustering together. And the ether, in which those stars are clustering, is of course different to the level of the fixed stars, and one surmises correctly that this too is different to the levels of the solar system, and so on, till there are seven levels.
The Fifth: It is established by both induction and intuition that when matter is subject to both formation, ordering, and arrangement, it gives rise to different states (lit. levels). From carbon (lit. mineral – ma‘dan) is produced ashes, coal, and diamonds; and fire may be separated into embers, flames, and smoke; and from the combining of oxygen and hydrogen water, ice, and steam are produced.
The Sixth: The above are all indications that the heavens are manifold. And the truthful lawgiver (al‑shāri‘ al-ṣādiq) said they were seven. And they are seven in the sense that in the Arabic language, seven, seventy, and seven hundred all denote multiplicity.
Now consider this: If you ponder over the Qur’an’s addresses and its meanings and its taking into consideration the understanding of all classes [of people] from the lowest to the highest of the elite, you will observe an extraordinary matter.
For example, from the seven heavens some people understand the levels of the atmosphere (al‑hawā’ al-nasīmī); and some understand the wafting spheres that encircle our earth and its fellows which sustain living beings; others understand the seven planets visible to everyone; others understand the seven etherial layers in the solar system; yet others understand seven solar systems the first of which is our’s; others understand the ether giving rise to the formation of seven levels [or states] as was discussed above; then some consider that all that is visible of the adorning lamps of the suns and fixed stars is a single heaven. They form the skies of this world, above which are six more invisible heavens. And yet others surmise that the seven heavens are not restricted to the Manifest World, and they conceive of them as levels of creation in this world, the hereafter, and the Unseen and their worlds.
All of these [classes of people] profit from the Qur’an’s abundant blessings in accordance with their capacities and receive their shares from its table, which encompasses all these understandings.
First Sentence
It is He who has created for you all that is on earth (Hū alladhī khalaqa la‑kum mā fī’l-arḍ jamī‘an)":
The First: The previous verse pointed out the bounty of life and existence, while this one indicates the bounty of permanent existence (al‑baqā) and its causes.
The Second: When the previous verse proves that man is at the highest degree, that is, he will return to the Most High, it arouses the listener’s mind and he asks: “How could lowly man have had the capacity [to sustain] this high rank if it hadn’t been for the Most High’s grace and His drawing him to it?” So this phrase as though replies to the question, saying that man has a truly elevated place in his Creator’s sight since He has subjugated the whole world to him.
The Third: On the previous verse indicating the occurrence of the resurrection of the dead and Great Gathering for mankind, the listener starts to ask: “What is man’s importance that the resurrection should be brought about for him and the world destroyed for his happiness?” And this phrase as though replies: “Seeing that all that the earth contains has been prepared for his use and all its species [of beings] have been subjugated to him, he must have supreme importance since this shows he is the fruit of creation.”
The Fourth: With the words to Him will you return the previous verse implies that [in the hereafter] intermediaries will be removed and all recourse and authority will be confined to the Most High. In this world however man has numerous things and authorities to which he has recourse, so this phrase states that causes and intermediaries disclose the hand of power and that the true place of recourse [in this world too] is Allah the Most High, and that causes only intervene for certain instances of wisdom. For the Most High creates everything man needs.
The Fifth: The preceding verse having alluded to eternal happiness, this one points out the previous grace and favours that necessitate it. That is, one who has been graced with all that is on the earth must be worthy of being granted everlasting happiness.
The phrase: and has applied His design to the heavens (thumma astawā ilā al‑samā’):
Its Positioning Has Four Aspects:
The First: The heavens are the earth’s companion. The earth cannot be conceived of as alone; mention of it always recalls the heavens.
The Second: The skies are ordered perfectly, [in such a way that] man may utilize what is on the earth.
The Third: The preceding phrase points out evidences of [divine] beneficence and grace, while this one points to evidences of [divine] grandeur and power.
The Fourth: This phrase indicates that man’s benefits are not confined to the earth, but that the heavens too are subjugated to his use.
The positioning of the phrase and has fashioned them into seven heavens (fa‑sawwāhunna sab‘a samāwāt).
This Has Three Aspects:
The First: This phrase is tied to the previous one in the way that [the fiat] Be! is tied to and it is.
The Second: [It is tied to the previous one] in the way that the functioning (ta‘lluq) of [divine] power and that of [divine] will are tied.
The Third: [It is tied to the previous phrase] in the way that the conclusion [of a piece] is tied to the introduction.
The Positioning of the Phrase and of all things He has full knowledge (wa hū bi‑kulli shay’in ‘alīm)
Has Two Aspects:
One of Them: [This phrase] is an argument from cause to effect (dalīl limmī) proving the ordering [described in the previous phrase], just as that ordering is an argument from effect to cause (dalīl innī) proving this phrase. For order and harmony prove the existence of perfect knowledge, just as knowledge informs order.
The Other: The previous phrase points to perfect power, while this one indicates all‑embracing knowledge.
The Positioning of the Parts of the Verse’s Phrases
[The verse contains these points:] the first phrase is not tied to the previous one; the first two parts are definite, as is the predicate; the preposition la‑ of la‑kum – for you and the phrase’s precedence; the preposition in (fī); and the word all (jamī‘an). Being unconnected to what preceded it (al‑isti’nāf) the first phrase implies the unstated questions the answers to which were noted in the ‘five aspects’ of the positioning of the first phrase above.
In the phrase He who (hū alladhī), He is the subject and who (alladhī) is the predicate, and both are definite, which indicates divine unity and restriction. [That is, the creation of all in the earth is confined to Allah; Allah is the sole Creator.] And this restriction alludes to the restriction expressed by the precedence of to Him (ilayhi) in and again to Him will you return in the previous verse.
[The relative pronoun “who” and relative clause are the predicate and of right should be indefinite.] It’s being definite here indicates that the statement is obvious. [That is, it is clear and obvious that Allah is the Creator of all on the earth.]
The [preposition] “la‑ of benefit” in la‑kum – for you indicates that essentially things are permissible and become forbidden only under certain circumstances; for instance, other people’s property is proscribed since it is protected by the Shari‘a; human flesh is proscribed out of respect; poison because of its harm; or carrion because it is unclean.
Furthermore, it suggests the existence of benefit for man in everything,
even if he benefits from only one of the many ways a thing may be benefited from, or in only one of many ways; [there is benefit for man] even in the least of things; or at least a thing may be utilized with a view to taking lessons.
Moreover, the Most Merciful has many treasuries stored up in the earth, looking to the people of the future.
The precedence of for you (la‑kum) indicates that man’s utilization [of the earth’s contents] is their primary purpose and main aim.
What (mā) is general in order to urge [man] to search out the benefits in everything.
The use of in the earth (fī’l‑arḍ) rather than ‘on the earth’ for example, indicates that most of the things to be utilized are inside the earth. It also spurs [man] on to investigate what is found there.
And the gradual utilization by mankind of the minerals and other substances of the earth suggests that it may contain such materials and elements as foodstuffs and other things that will lighten the burdens of life of the people of the future.
And all (jamī‘an) is to rebut the false idea that some things are futile and useless.
In the second phrase, then (thumma) indicates a chain of the Most High’s actions and works after creating the earth, [His turning] to the ordering of the heavens.
It is also a sign that in regard to human benefits, their ordering is of a lower degree than the earth’s creation. It also infers its occurring later than [the earth’s creation].
Astawā is a concise usage, meaning ‘arāda an yusawwī – (lit.) He willed or wanted to arrange or regulate.
It also has a figurative meaning, denoting someone who aims at something intently without swerving to left or right.
To the heaven (ilā al‑samā’): that is, to the [physical] matter of the heavens, and towards them.
The particle fa‑ (and) of fa‑sawwāhunna – and has fashioned them: in so far that this is the particle of divergence or branching (tafrī‘), [the tie between this phrase and the previous one; that is, between astawā and taswīyya] resembles it is being the consequence of [the creative command] Be!, and an act of power being the result of an act of will, and the execution of an act (al‑qaḍā’) being the result of determining (al‑qadar). And in so far as it denotes ‘following’ (ta‘qīb), the fa‑ implies some unstated words:
He made [the heavens] various and set them in order and regulated the matters between them, and then He arranged them [into the seven heavens].
The meaning of fashioned (sawwā) is that He created them as well‑ordered, regular and similar, in that He gave each what was fitting for its potentialities and equal to its capacity.
The [pronominal suffix] them (‑hunna) denotes the diversity of the [physical] matter of the heavens.
As for seven (sab‘a), it comprises [meanings] of both multiplicity, and the relation with the seven [divine] attributes, and with the seven aeons in the formation of the earth.
And by the heavens (samāwāt) is meant the garden of profuse pearly flowers, the seas for the fishes of the planets, and the arable field for the seeds of the stars.
The phrase and of all things He has full knowledge (wa hū bi‑kulli shay’in ‘alīm):
The conjunction and necessitates a connection [though apparently there is none], which implies [the following unstated sentence]:
“He is powerful over all things so [must be] the Creator of these majestic heavenly bodies.
And He is knowing of all things, for it is He who placed them in order with such precise art.”
The bi‑, which expresses contiguity, in of all (bi‑kulli) indicates that knowledge is not separate from what is known.
All (kull) is general and [from the point of view of divine knowledge] there is nothing outside it [for Allah knows everything without exception]. Thus, the rule “all general rules have exceptions” has an exception.
Otherwise The word thing (shay’) embraces willer and willed, and such things other than these as the impossible.
Knowing (‘alīm): that is, the [divine] Essence of which knowledge is an inherent necessary [attribute].