3. That is, gave man the power of speech (Razi and others). After having spent millions of dollars and dedicating decades of research, the scientists have finally concluded that these dumb animals will not learn how to speak (Au.).

4. That is, they follow a well computed fixed course. Alusi, who died some 150 years ago, mentions at this point that the earlier belief of the scientists was that the sun is stationary. However, recently they have changed their opinion and begun to say that the sun is also on the move. This demonstrates that Alusi kept himself abreast of modern knowledge, because, although scientists knew of the sun’s movement around the orbit since around a century ago, it was not in common knowledge until last few decades.

5. The translation follows the understanding of Mujahid, Qatadah (and many late commentators: Au.). “Najm” is used for a stem-less plant that cannot stand tall on its own, such as, for instance, vegetable plants. This was the opinion of Ibn `Abbas, Sa`id b. Jubayr and Suddi. Ibn Jarir prefers this opinion. But a few others have understood it in the sense of “star” which is the more popularly known meaning. Commentators are equally divided between the two meanings.

6. That is, they are submitted to Allah’s commands.

7. That is, He established justice (Mujahid: Ibn Jarir); without which the universe could not have existed in its present organized form (Alusi).

The second mention of “mizan” in the verse which follows, indicates that the “mizan” of this reference, in this context of cosmic objects, refers to the balance of things noticeable in nature.

It is widely believed that the universe originated with a big bang. Calculations show that had the explosive strength of the big bang been smaller by one in 1060 the Universe would have collapsed upon itself due to gravitational pull. Had it been bigger by one in 1060 galaxies would not have formed.

There are four forces of nature: the gravitational, the strong (nuclear) force, the weak force and the electromagnetic force. Among these, the gravitational force is the weakest. It is a trillion times weaker than the strong force that keeps the protons in an atom’s nucleus together. Yet, it is said that if the gravitational force was stronger by one in 1040 the universe would have collapsed upon itself during the first few microseconds of its formation and there would have been no stars or galaxies. On the other hand, if it was weaker by the same amount, matter would have been flung far and wide and no stars or galaxies would have come into existence. (This balance of forces is different from the balance between them as a combination of four forces, and the power of explosion of the big bang stated above).

On the other hand, if the nuclear force (strong force) was slightly weaker, the nucleus of an atom would disintegrate. So, we would have no atom. Deuterium has one proton stuck to one neutron. Now the sun and other stars use Deuterium as a necessary link in a chain of nuclear reaction to keep shining. In contrast, if the strong force was slightly stronger, there would be virtually no hydrogen left in the universe, because two protons would then stick to each other, overcoming the repelling force of the electrical charge, and annihilate one proton to reduce it to a neutron. Thus, only Helium would have existed and no Hydrogen, and, therefore, no water and no other elements.

The balance of forces has been critically managed. If gravity was slightly weaker, or electromagnetism slightly stronger, or the electron slightly less massive compared to the proton, all stars would be red dwarfs (temp. 6000 deg.), not allowing for life to develop. A correspondingly tiny change the other way, and the stars would be blue giants (of about 60,000 deg. temp): also not allowing life to develop. Similarly if the sun was 1.2 times larger, the light output would have not have allowed life to develop. Also, had it been 1.2 times larger, it would have burned up all its fuel and become a red giant in about 4 billion years. The sun is now 5 billion years old, which means there could have been no life without the above balance of forces. Again, if the sun was 20% smaller, it would not produce enough blue light for plants to make sugar and oxygen efficiently.

The temperature of the sun has also been critically maintained. Its surface temperature is 6000 deg. C. If it is reduced by 1%, life will freeze on earth. If it is increased by 1%, the earth will be too hot for life. In fact, the position of the sun in the Galaxy has itself been precisely determined. At its two-third distance from the galaxy center, it allows for life to exist: closer, and the radiation from the cosmic center would destroy life.

To add to the Design idea, the earth is now in a sphere around the sun called as the Ecosphere. Life can exist only in this sphere. If the earth was closer or at greater distance from the sun, life could not survive.

The entire planetary system around the sun is precariously balanced. Every planet has its function from the position at which it has been placed. Change the position, and you end up in chaos. A scientist, Jacques Lasker, applied a technique called Chaos Mathematics, in which each of the planetary gravitational effects in the solar system is written in an equation called a differential equation to include many variables. 150,000 such algebraic terms fed to a computer say that they account for the stability and consistency of the orbits of the planets.

The earth’s own size is critical. If it was more massive, its core would be too hot. The transfer of heat from the core to the crust would not allow plant life to flourish. Further, the atmospheric pressure would increase, and would not allow for the heart to pull up the blood from the legs, unless the size of the heart was doubled. On the other hand, if the size of the earth is reduced, the gravitational pull would be weaker and the earth would not be able to retain its atmosphere: it would fly off into space. Also, a thinner atmosphere would not be able to protect life on earth from the dangerous radiation of the sun. In fact, there is not a single phenomenon in nature, but whose existence depends precariously balanced on laws and forces of nature (Au.).

8. Although the word is “mizan,” the meaning is “mawzun”, that is, the thing that is weighed (Razi).

9. This is how Ibn `Abbas, Hasan, Mujahid and others understood the word “anam” (Ibn Jarir, Ibn Kathir).

10. Although “provision” is another meaning of the word “rayhan,” most have understood it to mean fragrance or fragrant plants (Ibn Jarir, Qurtubi).

Thus, four kinds of means of sustenance have been mentioned: fruits that are eaten for pleasure, staple food for diet, a fruit (date) which is both fruit as well as a staple food, and, finally, fragrance, which is the need of every cultured man (Au.).

11. There is no disagreement among the commentators that by “you two” the allusion is to mankind and Jinn (Au.). The repetitive refrain “So which of the favors of your Lord will you two deny” points to several favors. Of them some are material, others spiritual, a few apparent, others unapparent, some virtual, others real, a few others both virtual as well as real – in short, each repetition alludes to a new and different favor (Thanwi).

12. Summing up the various statements in the Qur’an concerning man’s creation, it can be said that he was created – in stages - from,

تراب- طين الازب – حمأٍ مسنون – صلصلة كالفخار

“Dust, then a sticky clay, turned into a putrid sticking substance, and that to dried clay like pottery that makes sound when tapped” (Zamakhshari and Qurtubi, slightly modified).

13. Another meaning of “marij” that Ibn `Abbas and some others gave is, “the best of fires.” A third meaning is, “pure fire” (Ibn Jarir, Ibn Kathir).

Lit., “marij” is for a mixture, and could as well be meaning “a mixture of flames” (Au.).

14. That is, the two easts and two wests of summer and winter (Ibn Jarir, Ibn Kathir).

15. Ibn `Abbas, Sa`id b. Jubayr and others thought that the allusion by “bahar” is to waters, and by “two waters” it is to the waters in the heaven and waters in the earth, that meet together (once every year) - Ibn Jarir, Ibn Kathir.

16. That is, the two waters preserve their qualities, despite the fact that they meet. But there have been other interpretations. Qatadah and Ibn Zayd however said that the two: sweet and sour do not meet with each other (Ibn Jarir, Ibn Kathir). See Surah Al-Furqan, ayah 53 for further details.

This non-mixing however, is for a while, long or short. Ultimately of course, if the two waters are side by side, sweet water has to get submerged into the salty water of the sea (Razi).

Knowing, as we do, that the Jinn live on water as well, (where Shaytan spreads his throne), there is possibility that the sweet water, (which maintains its characteristics far across into the sea to be visible for several miles), is useful for the Jinn (Au.).

17. “Lu’lu’” is for big pearls while “marjan” is for the small ones. But Ibn Mas`ud said the latter stands for coral (Ibn Jarir, Qurtubi, Ibn Kathir). Ibn `Abbas said that when it rains on the seas, the drop of rain water that falls into the mouth of a sea-shell becomes a pearl (Qurtubi, Ibn Kathir). The opinion of Ibn `Abbas is in Ibn Abi Hatim and others (Shawkani), and of course there have been other opinions about the identity of “marjan.”

Of knowledge that the pearls come from the sea and not rivers, Qurtubi and Ibn Kathir explain that although the pronoun “minhuma” covers both sea as well as fresh water, the allusion is only to one, just as in verse (71: 15-16) which says,

أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَوَاتٍ طِبَاقًا وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا

“Have they not observed how Allah has created the seven heavens in layers and placed among them the moon as a light.” Here too, Allah used the plural pronoun, lending the meaning that Allah placed a moon in each of the seven firmaments, while, as we know, the moon is found in our firmament alone. There are other examples of such usage. Even the usually well-informed Razi and Alusi offer the same explanation, while the latter uses a whole page to discuss why Allah used a noun in dual to include both sea as well as freshwater as sources of pearls and coals while they are extracted from seas alone. Mawdudi adds the possibility that since the sea water contains both alkaline as well as fresh water, the usage is literally correct.

But the Qur’an comes on top. Perhaps, until recent times pearls were obtained from seas alone. However, latest information tells us that pearls are found in fresh water also. The Grzimek’s Animal Encyclopedia has the following to state (under Unionideas): “Freshwater mussels in the temperate zone of the Northern Hemisphere have produced pearls of great value, as for example those from the Mississippi River.” And, “Members of the marine Pteriidae and freshwater Unionoidea have been sources of natural pearls and mother-of-pearl shell for centuries.” The Encyclopedia Britannica states the following under “pearls”: “Pearls are characterized by their translucence and luster and by a delicate play of surface colour called orient. The more perfect its shape (spherical or drop like) and the deeper its luster, the greater its value. Only those pearls produced by mollusks whose shells are lined with mother-of-pearl (e.g., certain species of both saltwater oysters and freshwater clams) are really fine pearls; pearls from other mollusks are reddish or whitish, porcellaneous, or lacking in pearly luster. Jewelers commonly refer to saltwater pearls as Oriental pearls and to those produced by freshwater mollusks as freshwater pearls” (Au.).

As always, the Shi`ah have a queer explanation. According to one of their reports, `Ali and Fatimah are two waters (bahran) from whom issued Hasan and Hussain who are pearl and coral (lu’lu and marjan). After noting above, Alusi adds that although to him Hasan and Hussain are dearer than lu’lu’ and marjaan, the interpretation is a piece of nonsense.

18. It is said that once `Ali was by the shore of River Furat when a ship passed by. He remarked, “By Him who makes this ship plough through the water, neither did I kill `Uthman nor did the thought ever occur to me (Qurtubi, Ibn Kathir).