The benefits of the saying of Allah the Exalted: “And He placed therein mountains above it and blessed it and determined therein its sustenance in four days, equal for the seekers. Then He directed Himself to the sky…”

The Shaykh : Yes, and among the benefits of these verses is that Allah the Exalted placed the mountains above the earth for the benefits contained therein and the repelling of harm, which we mentioned during the exegesis.
Among the benefits of these noble verses is that Allah the Exalted blessed the earth, and the aspect of this blessing is apparent. It carried the living and the dead, and it carried of the animals what no one knows of their species, let alone their types, let alone their individuals, except Allah Mighty and Majestic.
Among the benefits of these noble verses is that Allah determined the sustenance of the earth, meaning He made it measured by a known measure. Part of this determination is that He placed in some regions of the earth sustenance that is not in other regions, so that people would exchange these sustenances and trade would move, among other benefits. Perhaps this is what is indicated by the saying of Allah Blessed and Exalted: .
Among the benefits of these noble verses is that the creation of the earth was completed in four days, as He said: .
Among the benefits of these verses is that Allah Blessed and Exalted answers the questions of the seekers, whether they ask with the tongue of circumstance or with the tongue of speech. A person is eager to know the answer to a question without speaking with his tongue; it is said that he is asking with the tongue of circumstance. The person who speaks with his tongue is asking with the tongue of speech. The question about the creation of the heavens and the earth and how that happened can be with the tongue of circumstance and with the tongue of speech.
Among the benefits of these noble verses is that the sky, before it was created, was smoke, and then Allah transformed this smoke into heavens, as He said: .
Among the benefits of this noble verse is the affirmation of the elevation of Allah Mighty and Majestic, according to one of the two opinions in the interpretation of , which are: intended or ascended.
Among the benefits of this noble verse is that everything is capable of being addressed by Allah Mighty and Majestic, meaning capable of being addressed by Allah. For Allah addressed the sky and the earth, and they are inanimate, saying: “Come, whether willingly or reluctantly.” But if we were to address an inanimate object, that would be considered foolishness and a type of madness. As for the Lord Mighty and Majestic, He addresses whom He wills of His servants, whether rational, inanimate, or otherwise, because everyone whom Allah addresses understands Allah’s address.
Among the benefits of these noble verses is that everything is submissive to Allah Mighty and Majestic, whether it dislikes or accepts, as He said: .
Among the benefits of these noble verses is the perfection of the submission of the heavens and the earth to Allah Mighty and Majestic, where they said: “We have come, willingly.”
Among the benefits of these noble verses is that it is valid to describe a non-rational entity with what is used to describe a rational entity, if the non-rational entity is placed in the position of the rational. As He said: . This plural form—the sound masculine plural—does not come except from a rational being. Others say: “Willingly” (feminine plural) and the like. But if the non-rational is placed in the position of the rational through address, it is valid to treat it as a rational being.
Among the benefits of these noble verses is the affirmation of willingness and reluctance for the non-rational, as He said: . Does this mean that the non-rational has a will? The answer is yes, because the willing one has a will, and one who imagines coercion also has a will. The will of every thing is according to its nature. It has passed to us that the pebbles glorified before the Messenger (peace and blessings be upon him), and there is no glorification except after a will. It is established from the Prophet (peace and blessings be upon him and his family) that he said regarding Uhud: . Love is more specific than will. Therefore, these inanimate objects, whose glorification we do not understand, have a will and glorify Allah Mighty and Majestic.
Among the benefits of these noble verses is that the duration of the creation of the heavens is less than the duration of the creation of the earth, even though the heavens are greater. But since the earth was placed for the creatures, as He said: , its creation took a longer time, to indicate the care of Allah the Exalted for this earth which He placed for the creatures, and so that the creatures on the earth would know that the lesson is in perfection, not speed.
Among the benefits of these noble verses is that Allah completed the creation of the heavens when He revealed to each heaven its command and arranged it with a precise, perfected arrangement.
Among the benefits of these noble verses is that Allah the Exalted created these stars for two benefits: the first benefit is the adornment of the sky, and the second benefit is the protection of the heavens from the devils. They protect the heavens from the devils, and they are also an adornment for the sky. There is a third benefit mentioned by Allah the Exalted in Surat al-Nahl in His saying: . For this reason, Qatadah said—and he is one of the imams of the Tabi'un: “Allah created these stars for three things: as an adornment for the sky, as missiles for the devils, and as signs by which guidance is found”.
Among the benefits of these noble verses is the perfection of the craftsmanship of Allah Mighty and Majestic in His creations, as He said: . This determination is undoubtedly a precise, perfected determination in all aspects.
Among the benefits of these verses is the affirmation of two of the names of Allah, which are: al-Aziz (the Exalted in Might) and al-Alim (the All-Knowing). These two names include two attributes, which are: might and knowledge. Here we ask: Is there in al-Aziz what is called a ruling or an effect? The answer is yes, based on the fact that part of its meaning is: the might of subjugation. The subjugator must have something subjugated for the subjugation to be complete. Therefore, belief in these two names includes three things: first, belief in the name as a name of Allah; second, belief in the attribute; and third, belief