Al-Hijr: (19-20) And the earth We have spread out, and cast therein firm mountains...

Since the Almighty has explained the celestial proofs establishing Monotheism (Tawhid), He followed them by mentioning the terrestrial proofs, which are of several types:

The First Type: His saying, the Exalted: {And the earth We have spread out} (Al-Hijr: 19)

Ibn Abbas said this means We have flattened it upon the surface of the water.

There is another consideration: The Earth is a body (jism), and a body is that which is extended in three dimensions: length, width, and depth. If this is the case, the extension of the Earth's body in these three dimensions must be confined to a specific measure, because it is established that every body must be finite. If so, the extension of the Earth's body is restricted to a specific measure, even though an increase upon it is conceivable, and a decrease from it is also conceivable. If both are possible, then restricting that extension to a specific measure while allowing for more or less necessitates a specific designation by a designator and a measure set by an Appointer, which is Allah, the Glorified and Exalted.

If it is asked: Does His saying {And the earth We have spread out} indicate that it is flat (simple)?

We reply: Yes, because if the Earth is considered a sphere, it is a sphere of immense size. Any small piece of a huge sphere, when viewed, appears as a level surface. If this is the case, the objection raised by some is removed. The evidence for this is His saying, the Exalted: {And the mountains as pegs} (An-Naba: 7). He called them pegs even though great level surfaces might occur upon them; similarly here.

The Second Type: Among the proofs mentioned in this verse is His saying, the Exalted: {And cast therein firm mountains (Rawasi)}

Ruwasi is the plural of Rasi (firm/anchored), and Rasiyah is the plural of Rasi. Ruwasi is like His saying, the Exalted: {And He cast firm mountains into the earth, lest it should shake with you} (An-Nahl: 15). There are two interpretations for this:

The First Interpretation: Ibn Abbas said: When Allah spread the Earth upon the water, it tended to tilt with its inhabitants like a ship. So, Allah anchored it with heavy mountains so that it would not tilt with its people.

If it is asked: Do you say that He created the Earth without mountains, and it tilted with its people, and then He created the mountains in it afterward? Or do you say that Allah created the Earth and the mountains together?

We reply: Both scenarios are possible.

The Second Interpretation: Regarding the meaning of {And cast therein firm mountains (Rawasi)}, it is possible that what is meant is that He created them to be a sign for people regarding the paths and regions of the Earth, as they are like landmarks, so that people are not led astray from the straight path nor fall into error. This interpretation is clearly plausible.

The Third Type: Among the proofs mentioned in this verse is His saying, the Exalted: {And We caused to grow therein every kind of thing in due measure}

There are two discussions concerning this:

The First Discussion: The pronoun in {And We caused to grow therein} may refer back to the Earth, or it may refer back to the firm mountains (Ruwasi). However, referring it to the Earth is preferable because the types of beneficial vegetation primarily grow in the lands. Mountain fruits are of little benefit. Some said that referring the pronoun to the mountains is better because minerals are generated in the mountains, and things that are mawzun (measured/weighed) in common usage are minerals, not vegetation.

The Second Discussion: They differed regarding the meaning of mawzun (measured/weighed). There are several views:

The First View: It means that it is determined according to need. Al-Qadi said: This view is closer, because the Almighty knows the amount that people need and benefit from, so He causes that amount to grow in the Earth. This is supported by His subsequent statement: {And We have made for you therein means of subsistence}. The sustenance that appears through vegetation serves as their livelihood in two ways: First, by eating and benefiting from the substance itself. Second, by benefiting from trade in it. Those who hold this view say that "weighing" is only intended to ascertain the measure, so using the word "weighing" to mean ascertaining the measure is an instance of using the cause to refer to the effect. They also confirm this with His saying, the Exalted: {And there is not a thing but that with Us are its treasuries, and We do not send it down except in a measure known} (Al-Hijr: 21).

The Second View: Regarding the interpretation of this word, this world is the world of causes. Allah, the Exalted, only creates minerals, vegetation, and animals through the composition of the natures of this world. Therefore, a specific amount must result from the Earth, and similarly from the water and air, and from the influence of the sun and stars regarding heat and cold—a specific amount. If we supposed an increase or decrease from that specific amount, minerals, vegetation, and animals would not be generated. Thus, Allah, the Glorified and Exalted, measured them in a specific manner by His power, knowledge, and wisdom, as if He weighed them with the scale of wisdom until these kinds were produced.

The Third View: Regarding the interpretation of this word, people commonly say, "So-and-so's movements are mawzunah" (measured/balanced), meaning harmonious, good movements conforming to wisdom. And this speech is mawzun if it is harmonious and good, far from nonsense and foolishness. Therefore, what is meant is that it is weighed by the scale of wisdom and intellect. In summary, they made the word mawzun a metaphor for beauty and proportion. Thus, {And We caused to grow therein every kind of thing in due measure} means proportionate, judged by sound intellects as beautiful, subtle, and conforming to benefit.

The Fourth View: Regarding the interpretation of this word, the things that grow from the Earth are of two types: minerals and vegetation. As for minerals, they are entirely mawzunah (measured), which are the seven bodies, stones, salts, vitriols, and others. As for vegetation, its outcome relates to weighing, because grains are weighed, as are most fruits, and Allah knows best.

His saying, the Exalted: {And We have made for you therein means of subsistence} contains two issues:

We have discussed subsistence in Surah Al-A'raf. Regarding His saying: {And [for] those whom you are not their providers} (Al-Hijr: 20), there are two opinions:

The First Opinion: It is coordinated with the position (mahall) of lakum (for you). The meaning is: And We have made for you therein means of subsistence, and [for] those whom you are not their providers.

The Second Opinion: It is coordinated with His saying {means of subsistence} (ma'ayish). The meaning is: We have made for you means of subsistence, and [for] those whom you are not their providers. Under this opinion, there are three possibilities:

Possibility One: The word man (who/those who) is specific to rational beings, so what is meant by {And [for] those whom you are not their providers} must be rational beings: dependents, servants, and slaves. The argument is that people often think they are the ones providing for their dependents, servants, and slaves, which is incorrect. Allah is the Provider; He provides for the servant and the master, the owned and the owner. If He had not created foods and drinks, and granted the nourishing and digestive power, no one would receive sustenance.

Possibility Two: This is the view of Al-Kalbi. He said: What is meant by {And [for] those whom you are not their providers} is wild beasts and birds.

If it is asked: How is this interpretation valid when the form man is specific to rational beings?

We reply: The answer comes from two directions: First, the form man has been used for non-rational beings. The evidence is His saying, the Exalted: {And Allah has created every moving creature from water; so some of them move upon their bellies, and some of them move upon two legs, and some of them move upon four} (An-Nur: 45). Second, Allah has affirmed sustenance from Himself for all moving creatures, saying: {And there is no moving creature on the earth except that upon Allah is its provision, and He knows its resting place and its deposit} (Hud: 6). So, when they are in need, they seek their provisions from their Creator, making them similar to rational beings in this respect. Thus, it is not far-fetched to mention them with the form reserved for rational beings. Do you not see that He said concerning the ant: {O ants, enter your dwellings} (An-Naml: 18), addressing them with the plural form of rational beings? And He said concerning the idols: {For indeed, they are an enemy to me} (Ash-Shu'ara: 77), and {Each one is floating in an orbit} (Al-Anbiya: 33). So, it is not inappropriate here to use the word specific to rational beings for wild beasts and birds because they resemble rational beings in this aspect. It is narrated in stories that water became scarce in valleys and mountains, and the heat intensified in a certain year. It is narrated that someone saw some wild beasts raising their heads to the sky when their thirst became severe. He said: Then I saw clouds approaching and raining so that the valleys filled with water.

Possibility Three: We interpret {And [for] those whom you are not their providers} to include female and male slaves, as well as wild beasts and birds. The form man is used here by giving precedence to the aspect of rationality over others.

His saying: {And [for] those whom you are not their providers} cannot be in the genitive case, coordinated with the genitive pronoun in lakum (for you), because one does not coordinate with a genitive pronoun unless the preposition is repeated, as in His saying, the Exalted: {And [mention] when We took from the prophets their covenant, and from you, and from Noah} (Al-Ahzab: 7), where the preposition min (from) is repeated.

Know that this meaning is permissible based on the reading of those who read {by which you ask one another, and the wombs} (An-Nisa: 1) with the genitive case, which we discussed there. And Allah knows best.

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