Taberî explains that the word 'istiva' can have different meanings in the Arabic language: the completion of youth and strength, the correction and straightening of a matter, and the actual directing of oneself toward something. In this context, he conveys the view of those who interpret 'istiva' as 'ikbal' (directing/turning), and notes that this is supported by a poet's verse, but he considers this interpretation to be erroneous. He himself argues that the original meaning of 'istiva' is 'ulüv' (highness) and 'irtifa' (elevation), and that Allah 'istiva' to the heaven in this way, meaning He created it and became sovereign over it.

الاستواء في كلام العرب منصرف على وجوه

According to Zemahşerî, the verb 'istiva' derives from the usage 'istevâ ilâ mekâni kezâ' (turned toward such a place) meaning to turn toward something without bending or bowing, and is related to the root of istiva in the sense of straightness/turning, which is the opposite of 'i'vicac' (crookedness). Furthermore, the grammatical structure in the verse (the relationship of subject and predicate) is discussed according to different readings, and it is noted that the expression 'minhu' can be either the predicate or the agent through metaphorical attribution. Finally, it is stated that the blessings in the world (animals, ships, and all musakhkhar things in the sea and on land) have been made subservient to mankind, yet mankind is blamed for showing ingratitude despite this.

من قولك : استوى إلى مكان كذا ، إذا توجه إليه توجها لا يلوي على شيء ، وهو من الاستواء الذي هو ضد الاعوجاج ، ونحوه قولهم : استقام إليه وامتد إليه

According to this exegete, the verse informs us that Allah created everything on earth for human beings; this includes both animate and inanimate blessings as well as crafts and works that humans discover through reason. Jurists have cited this verse as evidence that the principle regarding things is permissibility (ibaha/permissibility). Furthermore, matters such as whether the verse is evidence that eating soil is forbidden and the interpretation of istiva have also been discussed.

والفقهاء رحمهم الله استدلوا به على أن الأصل في المنافع الإباحة وقد بيناه في أصول الفقه

Kurtubî addresses multiple issues in this section: he explains that the word 'halk' means creation from nothing, that the blessings on earth are created for humans, and that this is evidence for monotheism. He also discusses the concept of 'istivâ'; he conveys that some scholars pass through such ambiguous verses with faith without interpretation, Mâlik's famous statement ('al-istivâu ghayru mechûl...'), and that Ibn Abbas interpreted istivâ as 'sudur/rising'. On the matter of the seven earths, he prefers the view, based on reports, that the earth has seven layers just as the heavens do.

قال مالك : الأستواء غير مجهول والكيف غير معقول والإيمان به واجب والسؤال عنه بدعة

According to this text, Allah first created the earth and then the heaven; when the earth was created, smoke rose from it and the heaven was formed from this smoke. While presenting this view, the text notes that the expression 'building/constructing the heaven' refers to this moment of smoke rising.

قال خلق الله الأرض قبل السماء فلما خلق الأرض ثار منها دخان فذلك حين يقول أي سماء بيته

According to Beydâvî, the creation of everything on earth for humans is a second blessing added to the previous blessing (being given life and power); for this creation is the foundation upon which human survival and livelihood rest. The expression 'Lakum' encompasses worldly and religious benefits in the sense of both direct or indirect benefit for bodily interests and understanding what corresponds to the pleasures and pains of the afterlife through inference and admonition; however, this should be understood not as a 'purpose/goal' but in terms of being the consequence and outcome of the act. Furthermore, the text argues that turning toward the heaven ('istivâ') means 'intending' and does not mean 'istevlâ' (dominating/subduing), and that the particle 'sümme' in the creation of the heaven and earth expresses the difference in superiority between the two creations in point of time, not a chronological delay.

ومعنى لكم لأجلكم وانتفاعكم في دنياكم باستنفاعكم بها في مصالح أبدانكم بوسط أو بغير وسط، ودينكم بالاستدلال والاعتبار والتعرف لما يلائمها من لذات الآخرة وآلامها، لا على وجه الغرض