إِنَّ فِى خَلْقِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَٱلْفُلْكِ ٱلَّتِى تَجْرِى فِى ٱلْبَحْرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ ٱلرِّيَٰحِ وَٱلسَّحَابِ ٱلْمُسَخَّرِ بَيْنَ ٱلسَّمَآءِ وَٱلْأَرْضِ لَـَٔايَٰتٍ لِّقَوْمٍ يَعْقِلُونَ
“Lo! In the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven and earth: are signs (of Allah's Sovereignty) for people who have sense.” — M. M. Pickthall
Taberî9-10. c.✓ Citation verified
According to Taberî, this group of verses presents all natural phenomena, such as Allah bringing dead earth to life with water sent down from the sky, the variety of living creatures spread across the earth, and winds being made to blow in different directions, as evidence and proof of Allah's oneness for those who possess intellect. The reviving of the earth means the sprouting of plants after death; the 'tasrif' (regulation) of winds means Allah sending them from different directions (north, south, saba, debur) sometimes as a means of mercy and sometimes as a means of punishment. These proofs benefit only those who think and understand Allah's lessons and admonitions.
فأعلم تعالى ذكره عباده بأن الأدلة، والحجج إنما وضعت معتبرا لذوي العقول والتمييز دون غيرهم من الخلق، إذ كانوا هم المخصوصين بالأمر والنهي، والمكلفين بالطاعة والعبادة، ولهم الثواب وعليهم العقاب.
Fahreddin er-Râzî12-13. c.✓ Citation verified
According to this interpreter, the earth being still/stationary is a benefit that allows living creatures to move about and find suitable spaces where they can live. If the earth were trembling and shaking, and if some regions were suitable for some animals, then a creature unsuitable for that region could be dragged there and perish. Because the earth is still and animals are mobile, every living creature can find a suitable place for itself and graze and live there.
أي سكون الأرض فيه مصلحة حركة الدواب مأسكنا الأرض وحركنا الدواب ولو كانت الأرض متزلزلة وبعض الأراضي يناسب بعض الحيوانات لكانت الدابة التي لا تعيش في موضع تقع في ذلك الموضع فيكون فيه هلاك الدواب
Kurtubî13. c.✓ Citation verified
In this section, Kurtubî explains the expression 'the alternation of night and day' in two ways: first, the difference in the coming of one and the going of the other; second, differences in qualities such as light-darkness and length-shortness. He then elaborates linguistically on the morphological, plural, and recitation differences of the words leyl, nehâr, fulk, and rîh, and also conveys various interpretations of the expression 'tuhyî bihi'l-arda ba'de mevtihâ' such as the softening of hearts after hardness, the guidance of the disbeliever, and the resurrection of the dead.
قيل : اختلافهما بإقبال أحدهما وإدبار الآخر من حيث لا يعلم وقيل : اختلافهما في الأوصاف من النور والظلمة والطول والقصر
Beydâvî13. c.✓ Citation verified
Beydâvî indicates that all the cosmic phenomena mentioned in this verse—the heavens, the succession of night and day, ships, rain, the spreading of animals, and the regulation of winds/clouds—are mentioned as evidence of Allah's existence and oneness. The fact that these elements are possible beings that exist in a particular manner from among many different possibilities shows that they need a creator possessed of wisdom and will. Furthermore, by using the expression 'the people who reason' at the end of the verse, he points out that these proofs will be meaningful only for those who reflect.
واعلم أن دلالة هذه الآيات على وجود الإله ووحدته من وجوه كثيرة يطول شرحها مفصلا، والكلام المجمل أنها: أمور ممكنة وجد كل منها بوجه مخصوص من وجوه محتملة، وأنحاء مختلفة
Zemahşerî12. c.✓ Citation verified
According to Zemahşerî, Allah has created things that no one's power can achieve; nonetheless, the polytheists associate with Him beings that cannot accomplish anything. The particle 'summa' is used to emphasize that associating partners with Him is a distant and strange matter when His proofs of power are so clear. Furthermore, the text indicates that rain being called 'provision' stems from it being the cause of provision, and that the pointer 'tilke' refers back to the previous verses (Allah's signs).
استبعاد أن يعدلوا به بعد وضوح آيات قدرته
İbn Kesîr14. c.✓ Citation verified
Ibn Kesîr states in these verses that the floating of ships on the sea is a blessing from Allah to enable the transportation of livelihood and benefit between different regions. The blowing of winds from various directions (south, yemen, saba, debur), the driving of clouds, night and day alternating in length and shortness, and the creation of heavens and earth are all regarded as evidence of Allah's oneness, knowledge, and power. Furthermore, the reviving of dead earth with rain is also considered proof that He is the Provider of provision.
وقد صنف الناس في الرياح والمطر والأنواء كتبا كثيرة فيما يتعلق بلغاتها وأحكامها وبسط ذلك يطول ههنا والله أعلم
Comparison
Common ground
All interpreters agree that natural phenomena such as the reviving of dead earth with rain, the blowing of winds in different directions, the floating of ships, and the alternation of night and day are proofs (signs) of Allah's oneness, power, and that He is the Provider of provision, and that these will be meaningful only for those who possess intellect and reflection.
Differences
While Taberî and Ibn Kesîr present a reading focused on narration (reports from earlier scholars), Zemahşerî and Kurtubî concentrate on linguistic and rhetorical analysis (word derivations, differences in recitation). Râzî, on the other hand, develops a rational inference based on wisdom and benefit between the stillness of the earth and the movement of living creatures; Beydâvî addresses the matter within the framework of theological-cosmological proof. These differences are related to the school (language-focused, narration-focused, theological/philosophical-focused) to which the interpreters belonged and the scholarly methods of the period in which they lived.
Historical context
In earlier period interpreters (Taberî), narration and report from earlier scholars were dominant, whereas in later periods (Zemahşerî, Râzî, Beydâvî), methods of linguistic analysis and rational/theological inference became more prominent. Interpreters such as Kurtubî and Ibn Kesîr combined both narration and linguistic analysis to present a more comprehensive synthesis. Thus, while the fundamental message of the verse (that natural phenomena point to Allah's oneness) remains constant, the way this message is substantiated has varied according to the scholarly methods of the period.
Modern connection
This comparative reading reminds us that there need not be a conflict between the investigation of natural phenomena and faith; rather, a harmony can be established between them, and knowledge and faith can be seen as a whole that nourishes one another. Reflecting on wisely designed phenomena such as the stillness of the earth, the order of winds, and the life-giving nature of water can strengthen the spirit of patience, gratitude, and reflection in daily life. Dwelling on such verses can also pave the way for a constructive perspective that combines scientific curiosity with sincerity and deep thought.
AI analysis — not a fatwa or ruling, not yet reviewed by a scholar