81. Ibn Kathir once again quotes a hadith here from Muslim about the creation of the heavens and the earth in six periods with man's creation taking place in the last hours of the seventh day. The hadith is as follows: Abu Hurayrah (ra) says,

خَلَقَ اللَّهُ التُّرْبَةَ يَوْمَ السَّبْتِ وَخَلَقَ فِيهَا الْجِبَالَ يَوْمَ الأَحَدِ وَخَلَقَ الشَّجَرَ يَوْمَ الاِثْنَينِ وَخَلَقَ الْمَكْرُوهَ يَوْمَ الثَّلاَثَاءِ وَخَلَقَ النُّورَ يَوْمَ الأَرْبَعَاءِ وَبَثَّ فِيهَا الدَّوَابَّ يَوْمَ الْخَمِيسِ وَخَلَقَ آدَمَ بَعْدَ الْعَصْرِ مِنْ يَوْمِ الْجُمُعَةِ آخِرَ الْخَلْقِ فِى آخِرِ سَاعَةٍ مِنْ سَاعَاتِ الْجُمُعَةِ فِيمَا بَيْنَ الْعَصْرِ إِلَى اللَّيْلِ

"Allah created the dust on Saturday. He created the mountains in it on Sunday. He created the trees in it on Monday. He created the makruh on Tuesday. He created "Nur" (according to another version, "Nun": Nawawi) on Wednesday. He created the beasts on Thursday. And He created Adam in the afternoon of Friday, as the last creation, in the last hours of Friday between late afternoon hours and nightfall.'"

Apparently, the hadith has led some to misunderstandings. Ibn Kathir, and following him Rashid Rida, have expressed misgivings about the authenticity of this hadith since it speaks of the creation in seven days whereas the Qur'an has stated that Allah created the world in six days. Both missed to see that the hadith starts with the creation of the universe, but subsequently switches on to the phases through which the earth has passed in its formation. It is not speaking of the phases through which the universe has passed.

As for the word "yawm" rendered eons by us here, it is generally agreed that it alludes to periods. For example, ayyam al harb, (lit. war days but actually ‘years of war’), ayyam al khayr wa barakah (days of plenty) etc., are common usage in the Arabic language. In fact, in English too, it is common to hear ‘good old day,’ etc. The above hadith also removes any doubt that might linger about the meaning of the term "yawm" as used in the Qur'an in reference to creation. The hadith says that man was created in the last hours of Friday, between late afternoon and the nightfall. Obviously, the Prophet was aware that man has been here on the earth for thousands of years. When he said, "between late afternoon and the nightfall" he gave the indication that he was not speaking of 24 hour cycles. See al An`am, note 4, for a fuller discussion of this hadith.

Qurtubi adds Qushayri's remark that the allusion could not be to the 24 hour day since, after all, there was no earth and no sun before the creation of the heavens and the earth. Rather, it is the days of the pre creation phase that are meant (Au.).

Asad writes: "The word yawm, commonly translated as "day" ... is used in Arabic to denote any period, whether extremely long ("eon") or extremely short ("moment"): its application to the earthly "day" of twenty four hours in only one of its many connotations."

There are verses in the Qur'an also which support the generally held view that it is not the 24 hour cycle which is meant. E.g.,

وَإِنَّ يَوْمًا عِنْدَ رَبِّكَ كَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ [الحج : 47]

"Verily, a day in the sight of your Lord is like a thousand years of your reckoning" (22: 47).

And,

تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ [المعارج : 4]

"The angels and the Spirit ascend unto Him on a day the measure of which is fifty thousand years" (70: 4) Au.

A doubt has been raised. Why did Allah take six days (eons or periods) to create when He is capable of creation in an instant? This can be answered in several ways. But the most appealing is that Allah's power of creation is better expressed in gradualness. If it was done in one go, chance would have been ascribed as a factor playing its role. But when things come into being gradually, systematically, in steps, then there is no denying a Creator and His Power behind them (Alusi).

82. The word `Arsh, literally throne, immediately suggests two connotations with reference to a place: (a) that which is elevated and (b) that from where commands are issued (Thanwi).

Thus, in his characteristic brevity coupled with accuracy, Thanwi has managed to state the sum and substance of a verse that has intrigued many and has been the subject of heated discussions down through the ages: Allah is high above everything, high above all imagination; and He is the One Who issues the command none else.

Yet, in the face of a tendency by the people to seek a literal meaning, it is safer to assert that the opinion of the Salaf to the effect that this is one of the mutashabihat of the Qur'an. It has to be understood exactly as found: without any further explanation, without committing anthropomorphism, without assigning Allah a form and without stripping Him of His Qualities. That is how the great majority of the pious predecessors expressed themselves. That is, whatever else that they understood, they safely kept to themselves. Majid's piquant remark should wake up many of the so called puritanical beliefs: "It is not as the vulgars hold, the seat or throne of God" (Au.).

Asad comments: "It is noteworthy that in all the seven instances where God is spoken of in the Qur'an [as istawa' ala al `Arsh: Au.] (7: 54, 10: 3, 13: 2, 20: 5, 25: 59, 32: 4, and 57: 4), this expression is connected with a declaration of His having created the universe."

And, to the above, we might add that the root meaning of the term "istawa'" is to turn attention to. The Qur'an has used it in this sense in several places, such as (2: 29):

هُوَ الَّذِي خَلَقَ لَكُمْ مَا فِي الْأَرْضِ جَمِيعًا ثُمَّ اسْتَوَى إِلَى السَّمَاءِ فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ [البقرة : 29]

"He it is who created for you all that is in the earth, then He turned to the heavens and levelled them into seven firmaments " (Au.).

Qurtubi writes: There are no less than twelve opinions concerning the words "istawa `ala al `Arsh" which ‘we have discussed in detail in another work of ours, "Al Kitab al Asna fi Sharh Asma' 'l Husna wa Sifatihi al `Ula."' Hasan has said that by the term `Arsh the allusion is to dominion and authority. That is, Allah assumed authority over the creation after the act of creation. (Shabbir Uthmani almost endorses this in pointing out that since Allah does not share any of His Qualities with His creation in the absolute sense, any meaning attributed to istawa' would be illegal). Literally speaking though, one of the connotations of the word `Arsh is dominion and authority: they say, ‘So and so lost his `Arsh,' meaning he lost his kingdom and authority.

The reader is recommended at this point to see Imam Ghazali's cautionary note as quoted in the Preparatory, of this work.

Alusi writes: Qaffal has also been of the opinion that it is the authority and dominion that is meant. And Bayhaqi has reported Abu al Hasan Al Ash`ari [the founder of Ash`arism, to whose opinions most of the Ahl al Sunnah refer when discussing details of their doctrines: Au.] was of the opinion that Allah dealt with `Arsh in a manner it could be called "istawa'" just as He dealt with so many other creations in certain ways, calling those acts "nourishing," "providing," etc.

Rashid Rida comments: (The famous lexicon "Misbah") says that one would say "istawa' `ala al sarir al mulk" (literally, "he settled upon the throne of his kingdom) meaning he assumed authority over his kingdom, even if the man never settled on the throne once.

Qurtubi also writes: Nevertheless, the great majority of the scholars have refused to interpret the words in any other way except what they apparently say: without addition, deletion, or qualification. (This is the opinion of the great majority of the Sufiya as well: Alusi). The pious predecessors have neither said that Allah is in a specific direction, nor have denied He being in any particular direction. (Ibn Abi al `Izz has said in his commentary on `Aqidah al Tahawiyyah that what does not exist in any direction, enjoys no existence: Au.). None of the pious predecessors have said that Allah is settled on the `Arsh. Imam Malik and Umm Salamah have said: "istawa' is known that is linguistically but the ‘how' of it is unknown, belief in it is a religious requirement, and seeking further details is innovation." Hence our rendering: "He assumed istawa' on the `Arsh."

As for other details of the `Arsh, little else is known about it beyond that it is the earliest of Allah's creation, created even before the Pen, carried by angels and that it has qawa'im (posts) Au.

83. That is, the night seeks the day in swift pursuit.

We do not know the source of Razi's statement issued in the 6th century A.H., but it is certainly curious. He wrote to the effect that by the time a man raises his foot and puts it down, the upper heaven would have moved by 5000 miles. Modern information is that the earth rotates on its axis at the speed of 1000 km an hour, goes around the sun at the speed of a 100,000 km an hour, while the sun itself goes around the axis of the Milky Way galaxy at the speed of 800,000 km an hour; and the universe itself is expanding almost at the speed of light. So, even if the statement that the cosmos would have moved 5000 miles by the time a man moves a foot may not be accurate, it remains scientific.

Imam Razi also states that some ignorant people have objected to the preponderance of statements concerning cosmology and astronomy in his commentary. He replies that, (i) Allah's Book is replete with evidences drawn from celestial bodies and phenomenon, (ii) He has ordered us to think over the creation of the heavens and the earth saying (50: 6),

أَفَلَمْ يَنْظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِنْ فُرُوجٍ [ق : 6]

"Have they not seen the heaven above them how We built it, adorned it, and that it has no void in it" (in modern terms: it is homogenous: Au.), (iii) Allah also said (40: 57):

لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ [غافر : 57]

"Surely the creation of the heavens and the earth is a greater feat than the creation of mankind, but most people know not," and, (iv) Allah praised those who ponder over the creation of the heavens and the earth. He said (3: 191):

الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَذَا بَاطِلًا [آل عمران : 191]

"They ponder over the creation of the heavens and the earth, (concluding), Our Lord, You did not create them in vain."

84. Ibn Jarir reports a hadith. The Prophet said:

من لم يحمد الله على ما عمل من عمل صالح وحمد نفسه فقد كفر وحبط عمله ومن زعم أن الله جعل للعباد من الأمر شيئاً فقد كفر بما أنزل الله على أنبيائه" لقوله: أَلا لَهُ الْخَلْقُ وَالْأَمْرُ

"Whoever did not thank Allah for whatever good deed he performed, rather, took the credit for it himself, committed disbelief, and will have his deeds wasted. And, whoever thought that any of the creation has any say in the affairs, committed disbelief. For Allah said: ‘Lo! His are the creation and the command.'"

The above hadith, which Ibn Jarir declares trustworthy, as does Ibn Kathir, is not found in popular Hadith collections (Au.).

Qurtubi states that this verse proves that the Qur'an is an uncreated word of Allah. For, it consists of commands (amr) and prohibitions (nahyu). These are of the same nature as the command (amr) in the verse under discussion. If we suppose that the Qur'an is created, then it would mean that "amr" is a created entity. Now, if it is supposed that "amr" is a created entity, then, it would require another "amr" to create that "amr," leading us into a vicious circle. This demonstrates that the "amr," viz., Allah's Speech, is an uncreated, eternal Word of Allah (with the Speech itself defined as one of the Attributes of Allah, inseparable from Him: Au.). Consequently, Sufyan b. `Uyaynah said that ‘Allah spoke of the "creation" and the "command" in this verse separately. Whoever thought they are one and the same, committed unbelief’ (Qurtubi, Alusi).

85. The textual word for what has been rendered as "hallowed" is "tabaraka." "Barakah" has two aspects of meaning. Firstly, that of continuance and stability. Secondly, that of abundance of good effects. Now, if the first aspect is considered, it would mean Allah is eternal and subsisting. If the second connotation is kept in mind then it would mean Allah possesses copious amounts of all good and beneficial things and qualities (Alusi). Manar has the same thing to say in fewer words.

86. Calling upon Allah and addressing Him in supplications is indicative of the suppliant's admission that he is in need of bestowals, that he himself is powerless, and that all power belongs to Allah alone. A man will not apply to Allah unless he knew that Allah hears supplications and that He has the power to respond. This recognition is the essence of faith and hence a hadith which says that supplication is the best kind of worship (Alusi, slightly re worded).

In contrast, Majid writes, "The Hindus believe that mantras, or magic formulae, if enchanted punctiliously by a Brahmin, ‘will constrain the gods to gratify the worshipper's wishes' (EBr. III, p. 1012)."

87. Ibn Jarir and Zamakhshari explain the "khufyah" of the text as: "sincerity, concentration and secret devotion." They quote Hasan as saying: "There were people who memorized the Qur'an but their neighbor's did not know about it. There were people who gained great knowledge but others did not know them as scholars. There were people who stood for Prayers for a great part of the night but their guests never came to know about it. We have had the chance to know people who, if they had the power to do something secretly, would not do it openly. Earlier Muslims used to supplicate in total devotion but no one heard their voices: it used to be a secret whisper between them and their Lord. That is because Allah said: ‘Call upon your Lord in humility and in secret (devotion).'" And He said about Zakariyyah (19: 3): "When he called upon his Lord in secret" (Qurtubi).

It is reported that during one of the campaigns the Companions of the Prophet did not ascend a hill nor descend it but glorified Allah loudly. The Prophet told them:

يَا أَيُّهَا النَّاسُ ارْبَعُوا عَلَى أَنْفُسِكُمْ ، إِنَّكُمْ لاَ تَدْعُونَ أَصَمَّ وَلاَ غَائِبًا ، إِنَّمَا تَدْعُونَ سَمِيعًا قَرِيبًا وَهُوَ مَعَكُمْ

"People. Take it easy upon yourselves. You are not addressing someone deaf or who is away. You are calling upon One who is All hearing, close to you; and He is with you" (Ibn Jarir, Qurtubi).

The hadith is in the Sahihhayn. And Ibn Jurayj has said that raising the voice in supplication is a disapproved act (Ibn Kathir).

Ahmad, the annotator of Kashshaf's commentary, has the following to say: "These days you will notice people shouting and shrieking in their supplications especially in the Friday mosques. The suppliant pierces your ears with his loud voice without realizing that he is committing two innovations: first, raising his voice in supplications, and second, raising voice inside a mosque. You will also notice that these supplications move the people in a manner that sober supplications do not. But such softening is not from the heart. It is the kind which affects women and children. Had the supplications truly touched their hearts, they would react in the same way even if the supplications were not pronounced so loudly."

The above is a complete picture of the noisy and long supplications after Tarawih Prayers conducted all over the Gulf and now gradually spreading into the rest of the Islamic world. Some 30 years ago it was never this long, nor this noisy (Au.).

On the basis of this verse (apart from other evidences) Imam Abu Hanifah has ruled that saying "Amin" loudly is not preferable since it is a word of supplication (Razi, Qurtubi).

Mufti Shafi` Deobandi criticizes the ways of the Imams in the Indian sub continent who have made it a habit of saying supplications loudly after each of the five daily Prayers. They indulge in a "ceremonial ritual" called "du`a" which, apart from being a non Sunnah, disturbs the late comers trying to complete their Prayers. Were they to do that once in a while, as a way to teach the congregation the method and manner of supplication, there would be no harm. As for the common people, since they do not know the meaning of the words of supplications, their act can best be described as merely "reading out" the words of supplication, rather than seeking Allah's favors.

Qurtubi adds the following: Some people have said that the hands may not be raised in supplication. It is enough to raise a finger. They said so perhaps because several reports originating from the Prophet did not reach them. The majority of Companions and their Followers have declared it lawful. Bukhari has a report narrated by Abu Musa al Ash`ariyy to the effect that the Prophet raised his hands in supplications until the whiteness of his arm pits became visible. Ibn `Umar has reported that when Khalid ibn al Walid committed the error of killing an unknown Muslim the Prophet raised his hands and supplicated in words: "O Lord. I am quit of what Khalid has done." This report is also in Bukhari. Ibn Majah has reported the Prophet as having said in effect that Allah feels shy to disappoint a man who raises his hands to Him in supplication. Another well reported incident is that of Badr. When faced with superior man power and arms, the Prophet raised his hands and supplicated facing the Qiblah. However, facing the Qiblah is not a necessary requirement. The Prophet supplicated during Friday sermons with his back to the Qiblah. Further, Tirmidhi has reported in a hadith evaluated Sahih Gharib that the Prophet did not raise his hands during supplication but rubbed his face with them before bringing them down. Finally, one should avoid rhymes and meters of poetical kind, or punning of the words, etc., rather, use hadith words in supplications.

Some other supplication etiquettes are: To be in a state of ablution, vacuity of the heart from other than Allah, beginning and ending with the formula of peace to the Prophet, inclusion of the common Muslims, sincerity, and being vigilant of the right hour for supplications (Alusi).

Also see note 379 of surah al Baqarah of this work.

As regards raising of the hands during supplications, there are a few other reports in Bukhari, Muslim, Tirmidhi while a report in Abu Da'ud adds that the Prophet rubbed his face with his hands after the supplications. This last report is, according to the author of Tuhfah, of Hasan status (Au.).

88. Such as one who aspires to achieve the rank of Prophets Abu Mijlaz; or such as to say, ‘O Allah give me a place on the right hand side of Paradise as one enters the gate,' etc. Similarly, to supplicate against the Muslims is also a transgression. Ibn Jurayj has said that to supplicate in a loud voice is transgression too (Ibn Jarir, Qurtubi, Ibn Kathir, Alusi, and others).

Ibn Jurayj has said that it is reproachable to raise the voice, shout, and lament during supplications. They must be done in low tones and in humility (Ibn Kathir).

89. An alternative rendering could be, as done by Dawood: "Do not corrupt the land after it has been purged of evil."

When Abu Bakr b. `Ayyash was enquired about this verse, he said: Allah raised Muhammad when the earth was in a state of chaos. He helped him ordered at his hands. Therefore, whoever invited to anything in opposition to what Muhammad brought, strove to corrupt the land (Manar). However, Mufti Shafi` adds, by implication, material corruption of the land could also be included. And, obviously, indiscreet utilization of the resources of the land is to corrupt it (Au.).

Mawdudi writes: "The command not to make mischief in the earth means not to vitiate the right order of life. What basically constitutes ‘mischief making' is to surrender oneself to one's lusts, to commit acts in subservience to other human beings and to subscribe to base moral, social orders, civilizations, principles and laws derived from sources other than God's Guidance. This is the essential mischief from which innumerable evils issue and which the Qur'an seeks to eradicate."

Mufti Shafi` adds: In consequence of the corruption in morals engulfing the human society and extending to the corruption in the lands, the reality that we witness today is that despite the abundance of all kinds of materials as well as nonmaterial means of comfort and pleasure, far in excess of the human needs, dissatisfaction, unhappiness and miseries rule the day. Everyone, right from the top of the human social and economic hierarchy to the bottom most person, complains of depression, hardships and loss of peace. This situation cannot be turned around without man's return to a life guided by Revelation.

90. “This demonstrates the significance of the expression ‘mischief making'. It consists in man turning to other than God as his guardian, patron, and helper, and calling them to his aid and support. To bring about reform, therefore, consists in man turning exclusively to God as his guardian and helper" (Mawdudi).

Qurtubi writes: Hope and fear should be properly balanced allowing none of the scales to tilt far too much on one side. Indeed, it is said that if at all one of them has to tilt, it is fear. That is, one's fear may be greater than hope during the life time. But, the scale of hope should start tilting as one approaches the end of life. The Prophet has said in a report of Muslim:

لاَ يَمُوتَنَّ أَحَدٌ مِنْكُمْ إِلاَّ وَهُوَ يُحْسِنُ الظَّنَّ بِاللَّهِ عَزَّ وَجَلَّ

"Let not one of you die but in a state of good hope with Allah, the Mighty, the Exalted."

91. Ibn Jarir and Qurtubi devote several lines explaining with examples from Arabic literature why "qarib" has been used although masculine, (instead of feminine "qaribatun") despite its noun "rahmah" being feminine. It would be good for those who are confronted by this kind of doubts to refer to this section. Texts of this kind also deal with the reasons of singular adjectives for plural nouns and vice versa. Alusi in fact goes to a great length in discussions that run through several pages. As these lines are being written doubts of this sort are being loaded in dozens on the Internet by the Jews and Christians (Au.).

92. The translation follows the understanding of Shah `Abdul Qadir and Thanwi (Au.).

Qurtubi comments: That is, if Allah is capable of giving life to the plants through rains, He is capable of giving life to the dead also. Abu Hurayrah said: "When, with first blow of the Sur people will die, Allah will send down rains from under His `Arsh. It would be called ‘the life giving rain.' It would rain for forty years. With that they would start growing, just like plants grow when watered. Until, when their bodies are complete, their souls will be sent back to them. Thereafter, sleep will descend upon them. They would be asleep in their graves when the Sur will be blown a second time. With that they would wake up, with slumber still on them, rubbing their eyes. It is then that they will say (36: 52):

قَالُوا يَا وَيْلَنَا مَنْ بَعَثَنَا مِنْ مَرْقَدِنَا [يس : 52]

"Woe unto us. Who woke us up from our places of sleep?" A caller will reply,

هَذَا مَا وَعَدَ الرَّحْمَنُ وَصَدَقَ الْمُرْسَلُونَ [يس : 52]

"This is what the Merciful had promised. And the Messengers spoke the truth."

Mujahid has something similar to say but in a shorter form (Ibn Jarir). Muslim too has a report near about this.

93. Ibn `Abbas, Mujahid, Qatadah and others have said that in this manner a similitude of the believers and unbelievers has been drawn, comparing them with the good and the corrupt lands (Ibn Jarir).

We have a hadith of the same meaning. The Prophet said in a report preserved by the Shaykhayn and Nasa'i:

مَثَلُ مَا بَعَثَنِي اللَّهُ بِهِ مِنْ الْهُدَى وَالْعِلْمِ كَمَثَلِ الْغَيْثِ الْكَثِيرِ أَصَابَ أَرْضًا فَكَانَ مِنْهَا نَقِيَّةٌ قَبِلَتْ الْمَاءَ فَأَنْبَتَتْ الْكَلَأَ وَالْعُشْبَ الْكَثِيرَ وَكَانَتْ مِنْهَا أَجَادِبُ أَمْسَكَتْ الْمَاءَ فَنَفَعَ اللَّهُ بِهَا النَّاسَ فَشَرِبُوا وَسَقَوْا وَزَرَعُوا وَأَصَابَتْ مِنْهَا طَائِفَةً أُخْرَى إِنَّمَا هِيَ قِيعَانٌ لَا تُمْسِكُ مَاءً وَلَا تُنْبِتُ كَلَأً فَذَلِكَ مَثَلُ مَنْ فَقُهَ فِي دِينِ اللَّهِ وَنَفَعَهُ مَا بَعَثَنِي اللَّهُ بِهِ فَعَلِمَ وَعَلَّمَ وَمَثَلُ مَنْ لَمْ يَرْفَعْ بِذَلِكَ رَأْسًا وَلَمْ يَقْبَلْ هُدَى اللَّهِ الَّذِي أُرْسِلْتُ بِهِ

"The example of what Allah has sent down of the guidance and knowledge is similar to the rains which fell on the earth. A patch of the earth was good. It accepted the water and threw out good amount of vegetation. There was another kind which was hard (and impenetrable). It preserved the water so that Allah proved it of benefit to the people. They drank and drew its water for plantation. It also fell on a rocky patch of earth. It neither held water nor sent out vegetation. This is the example of someone who understood the religion of Allah so that what is sent to me proved to be of profit to him, he learnt and he taught; and of him who did not raise his head and did not accept the guidance that was sent to me by Allah " (Ibn Kathir, Alusi).

And Bukhari has the famous hadith which says:

مَا مِنْ مَوْلُودٍ إِلَّا يُولَدُ عَلَى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ

"There is not a new born but which is born on nature (fitrah). It is his parents who Judaize him or Christianize him" (Alusi).

Rashid Rida adds: In the light of this verse, it is desirable that one should give preference to a pious and religious woman as a wife over another, beautiful, but lacking these qualities. For, good comes out of the good without much effort while one has to struggle hard to get the bare minimum out of the sterile.

Thanwi writes: This proves that aptitudes and potentials of the humans vary.

94. We have adopted Asad's rendering for better expression. Otherwise, literally the textual words can be rendered as: "That is how We turn about the verses for a people who give thanks" (Au.).

Qurtubi adds that it is the thankful who (think, ponder and) profit from the messages of Allah, hence the words, "for a people who give thanks."