The expression "six days" provide comparison. For instance, we learn that though the creation of galaxies took two days, the creation of earth to be habitable for life took four days (41:10- 12). In other words, the creation of earth started 13.7 billion x 4/6 years ago. As for time, the Quran informs us that it is relative (32:5 and 70:4). The earth was initially covered with water; lands emerged later.

The mathematical structure of the Quran is too intricate to be imitated.

As regards my rendering of ayyam (lit., "days") as "aeons" and `arsh as the "throne of [God's] almightiness", see Surah 7, note 43. The symbolic reference to "the throne of His almightiness resting upon water" would seem to point to the God-willed evolution of all life out of water -a fact clearly brought out by the Qur'an (see 21:30 and the corresponding note 39) and in modern times confirmed by biological research. This tentative interpretation is strengthened by the mention, in the preceding verse, of "living creatures". My interpolation, between brackets, of the phrase "ever since He has willed to create life" is in accordance with the views advanced by Rashid Rida' in his lengthy commentary on this verse (Manar XII, 16 ff.).

The expression la'in (lit., "indeed, if . . .") appearing here as well as in each of the next three verses is meant to stress the typical -i.e., recurrent -character of the situation to which it refers. In my opinion, it is best rendered as "thus it is: if. . .", etc.

The term sihr, which is often used in the sense of "sorcery" or "magic", denotes, primarily, "the turning of something from its proper [i.e., natural] condition of being into another condition" (Taj al-'Arus); hence, it signifies any act which causes something that is false or unreal to assume the appearance of reality. Since, however, the Qur'anic statement that "you shall be raised again after death" is not - as has been pointed out by Razi - an "act" in the proper connotation of this word, it would be illogical to assume that this statement could be characterized as "sorcery" even by those who do not believe in it. On the other hand, it is obvious that they dismiss it contemptuously as a mere "enchanting delusion" intended to prevent those who are able to do so from enjoying their worldly life to the full (Razi) or, alternatively, to induce the poor and unfortunate to remain passively satisfied with their miserable lot on earth: and this is the meaning of sihr in the above context. (Cf. 10:2, where the epithet sahir -in the sense of "spellbinder"- is applied by unbelievers to the Prophet Muhammad.)

Lit., "a time computed [by Us]", i.e., the Day of Judgment: a reference to the last sentence of verse 3 above, where the Prophet is made to say, "I dread for you the suffering [which is bound to befall you] on that awesome Day!" Among the several meanings which the noun ummah comprises, that of "time" or "a period of time" is the most appropriate here (Zamakhshari, Ibn Kathir and other classical commentators).

For an explanation of this allusion to the attitude of the unbelievers, see 8:32 and 10:50, as well as the corresponding notes; cf. also 6:57-58. The repeated Qur'anic references to the above derisive query are evidently meant to show that the attitude of mind responsible for it is not restricted to an isolated historic incident (see Surah 8, note 32) but is symptomatic of most, if not all, people "who are bent on denying the truth".

Lit., "that which they were wont to deride enfolded them (haqa bihim)". According to almost all the commentators, the use of the past tense in the verb haqa, despite the fact that it refers to the future, has the syntactic value of a stress, implying the inevitability of the happening to which it relates. (See also note 9 on 6:10.)

The sequence makes it clear that the generic term "man" referred to in this and the next verse applies, primarily, to the agnostics who are either unconvinced of the existence of God or are "bent upon denying the truth"; in its wider implication, however, it applies also to those who, while believing in God, are weak in faith and therefore easily swayed by external circumstances, and particularly by whatever happens to themselves.

Lit., "he is [or "becomes"] utterly hopeless" or "despairing" (ya'us); inasmuch as he attributes his past happy state to a merely accidental chain of causes and effects-in short, to what is commonly regarded as "luck"-and not to God's grace. Hence, the term ya'us, in its Qur'anic usage, is indicative of spiritual nihilism.

This combination of two words is necessary to bring out the full meaning of the noun na'ma' which occurs in this form in the Qur'an only once. For my rendering of lain as "thus it is: if . . .", etc., see note 11 above.

Lit., "he is exultant beyond all measure, excessively self-glorifying" -i.e., he usually attributes the turn of fortune to his own good qualities and his supposed "good luck".

Lit., "because thy bosom is constricted [for fear] lest they say". According to all available authorities, the expression la'alla (lit., "it may well be that") at the beginning of the above sentence denotes a wrong expectation on the part of the opponents of Muhammad's message; it is, therefore, best rendered in the form of a query which implies its own denial-thus: "Is it conceivable that. . .", etc. As regards the expectation that the Prophet might omit a part of what was being revealed to him, it has been reported by `Abd Allah ibn `Abbas and other Companions (see Razi's commentary on this verse) that the pagan Quraysh demanded of the Prophet, "Bring us a revelation (kitab) which does not contain a defamation of our deities, so that we could follow thee and believe in thee."

Explaining this verse, Ibn `Abbas mentions that some of the pagan chieftains of Mecca said, "O Muhammad, cause the mountains of Mecca to be turned into gold, if thou art truly an apostle of God", while others exclaimed derisively, "Bring before us angels who would bear witness to thy being a prophet!" - whereupon the above verse was revealed (Razi). Cf. 6:8 and 17:90-93.

Sc., "and so it is He who will cause the truth to prevail". Regarding the Prophet's denial of any ability on his part to perform miracles, see 6:50 and the corresponding note 38.

Foamy rendering of the particle am at the beginning of this sentence as "and", see surah 10, note 61.

I.e., that a divine writ like the Qur'an could have been "invented" by a human being. Cf. 2:23, 10:37-38 and 17:88, as well as the corresponding notes.

Lit., "if they [i.e., your poets and wise men] do not respond to your call". Cf. 2:24, where a similar challenge is followed by the words, "And if you cannot do it-and most certainly you cannot do it - then . . .", etc.

Lit., "only by God's knowledge".

I.e., although their good deeds will be taken fully into account on Judgment Day, they will be outweighed by their refusal to believe in resurrection and the life to come.

45:24. Six Stages or Eras: 7:54, 10:3, 11:7, 25:59, 50:38, 57:4, See 41:10

A'maal Saaleh = Deeds that increase the individual and collective potential of a society = Helping people = Improving the environment = Fulfilling others' needs = Contributing to the society

Or produce one Surah like this 2:23, 10:38

17:18

Following one's own desires is the inevitable consequence of disregarding Permanent Values