The "people of [innate] knowledge" mentioned in the preceding verse are obviously those who understand the spiritual purport of this divine writ and, therefore, submit to its guidance: hence, it cannot be "most of them" who are referred to in the above phrase and in the next verse but, on the contrary, people who are devoid of such knowledge and to whom, in consequence, the Qur'an is meaningless. This elliptically implied differentiation - overlooked by almost all of the commentators (with perhaps the sole exception of Ibn Kathir) - can only be brought out by means of an interpolation at the beginning of the sentence.

For this rendering of the term hijab, see note on the first sentence of 7:46 . See also 6:25 . The "saying" of those who turn away from the message of the Qur'an is, of course, figurative, describing only their attitude.

Cf. 6:50 and the corresponding note 38.

Belief in God's oneness and charitableness towards one's fellow-men are two cardinal demands of Islam. Conversely, a deliberate offence against either of these two demands amounts to a denial of man's responsibility before God and hence, by implication, of a continuation of life in the hereafter. (For my rendering of zakah, in this context, as "charity", see surah 2 note 34 . It is to be borne in mind that the application of this term to the obligatory tax incumbent on Muslims dates from the Medina period, whereas the present surah is a Meccan revelation.)

For the above rendering of the term yawm (lit., "day"), as "aeon", see last third of note 43 on 7:54 . As in so many verses of the Qur'an which relate to cosmic events, the repeated mention of the "six aeons" during which the universe was created - "two" of which, according to the above verse, were taken by the evolution of the inorganic universe, including the earth - has a purely allegorical import: in this case, I believe, an indication that the universe did not exist "eternally" but had a definite beginning in time, and that it required a definite time-lapse to evolve to its present condition.

Lit., "do you give Him compeers (andad)?" For an explanation, see note 13 on 2:22 .

I.e., in accordance with divine justice, and not with human concepts of "equity" or "need".

Almost all the classical commentators agree in that these "four aeons include the "two" mentioned in the preceding verse: hence my interpolation of the words "and all this He created". Together with the "two aeons of verse 12, the entire allegorical number comes to six.

Whenever the particle thumma is used, as in the above instance, to link parallel statements - i.e., statements not necessarily indicating a sequence in time - it has the function of a simple conjunction, and may be rendered as "and".

I.e., a gas - evidently hydrogen gas, which physicists regard as the primal element from which all material particles of the universe have evolved and still evolve. For the meaning of the term sama ("sky" or "skies" or "heaven") in its cosmic connotation, see note 20 on 2:29 .

Explaining this passage, Zamakhshari observes: "The meaning of God's command to the skies and the earth to 'come', and their submission [to His command] is this: He willed their coming into being, and so they came to be as He willed them to be and this is the kind of metaphor (majaz) which is called 'allegory' (tamthil). Thus, the purport [of this passage] is but an illustration (taswir) of the effect of His almighty power on all that is willed [by Him], and nothing else." (It is obvious that Zamakhshari s reasoning is based on the oft-repeated Quranic statement, "When God wills a thing to be, He but says unto it, 'Be' - and it is.") Concluding his interpretation of the above passage, Zamakhshari adds: "If I am asked about the meaning of [the words] 'willingly or unwillingly', I say that it is a figurative expression (mathal) indicating that His almighty will must inevitably take effect."

I.e., a multiplicity of cosmic systems (cf. note 20 on 2:29 ).

Cf. 15:16-18 and the corresponding note 16 and 17; also 37:6 ff.

This connects with the opening sentence of verse 9 above: "Would you indeed deny Him who has created…", etc.

See note 40 on 2:55.

For the story of these two ancient tribes, see 7:65-79 and the corresponding notes in particular 48 and 56; also 26:123-158.

Disbelieving the law of Just Recompense equals denying the Eternal life. Zakaat = The Just Economic Order. Aakhirah = Life to come = Life Hereafter = Future = The Ultimate Abode

36:40, 79:30. Yaumayn = Two days = Two stages = Two Eras = Two Aeons = Indefinitely long periods

39:67, 56:63-73. Six Eras or Stages: 41:9 Says 'Two Eras', 41:12 says 'Two Eras'. Thus, according to the Qur'an, the creation of the heavens and earth took place in Two Eras. The word Yaum here means a very long period. (A thousand years of your reckoning (32:5) or it may be fifty thousand years (70:4). In scientific terms, the period of creation of the material world is called 'Azoic' or Lifeless. The Qur'an however, divides this period into two and calls it Two Eras. Modern scientific research throws some light on the division of Azoic Era into two: To begin with, the entire space was full of smoke (41:11). Smoke, as we know, is a mixture of gases and solid particles. Areas of condensation appeared later in this gas and the dust cloud, resulting in the formation of Prostars which further developed into stars. The stars further became divided into planets and other smaller heavenly bodies. The division of one complete whole of Smoke to Prostars is a great event. Thus we may call the period before the division of the whole Smoke as Era-I of the creation of the Universe; and the period after this division until the appearance of life as Era-II. The Qur'an divides the time of creation after the appearance of life on the earth into Four Eras. Two plus Four makes 'Six Eras' of evolution. 32:4

Thumm = Afterward, then, so, likewise, similarly, in the like manner. The Cosmic bodies coming into their orbits willingly or unwillingly indicates their being inherently subservient to Divine laws, unlike humans who have been granted free will. 3:82, 13:15

Each "day" of creation represents a period of time. According to the Quran, time is relative (32:5; 70:4). While the creation of earth took two units of time, the creation and evolution of all conditions for and stages of life took four units. This temporal comparison highlights the importance of the ecological system on planet earth. The conjunction between fragments in this verse is Wa (and), thus implying not a sequence of separate events, but overlapping series of events. See 7:69; 25:59; 32:4; 50:38; 57:4. Though the Bible contains some of the original revelations, Ezra and other Jewish scholars inserted into it many of their misunderstandings, comments, desires and ignorance (2:59). The Biblical account of the creation of the universe does not match scientific evidence. For instance, Genesis 1:1-2 informs us that the first stage of the universe started with the creation of water. Another example of external inconsistency is the creation of plants on earth before the creation of the sun (Genesis 1:11-14). The order of creation in the Bible is given in detail in its first book, which partially contradicts modern scientific findings: First day, light and darkness (Genesis 1:3-5), Second day, atmosphere, and waters (Genesis 1:6-8), Third day, land and making it fruitful (Genesis 1:9-13), Fourth day, sun, moon, and stars (Genesis 1:14-19), Fifth day, birds, insects, and fishes (Genesis 1:20-23), Sixth day, land animals, and man (Genesis 1:24,28). The Bible also contains internal inconsistencies. For instance, a comparative reading of chapter 1 and chapter 2 of Genesis will show that, most likely, the two chapters were authored by at least two different people who had different ideas about how the universe was created. Only through scientific evidence, which supports the Quranic version of creation, can we sort out the discrepancies in the Bible. Trees were created before man was (Genesis 1:11-12,26-27) versus man was created before trees were (Genesis 2:4-9). Birds were created before man was (Genesis 1:11-12, 26-27) versus man was created before birds were (Genesis 2:7,19). Animals were created before man was (Genesis 1:24-27) versus man was created before animals were (Genesis 2:7,19).

Time, space, matter, and everything in the universe, are muslims following the laws issued by their Creator. This verse also informs us about the early stage of the universe after the Big Bang (21:30).

The ``days'' of creation represent a yardstick. Thus, the physical universe was created in two days, while the calculationof provisions for all the creatures on earth required four. This also teachesus that there is life only on this planet Earth.