The verse that precedes this passage speaks about the fact of the creation of the heavens and earth. This verse refers to how the earth is made. God has made it stable, steady and solid so that it can support growing life. If the earth’s position in relation to the sun and moon, or its shape, size, atmosphere, speed of rotation or movement in its orbit, or the speed of the moon as it circles it in orbit, or any other aspect which could not have come about by coincidence, were different to what they actually are, the earth would not be suitable for life.

Those unbelievers who were first addressed by the Qur’an could not understand all this as included in the meaning of “who is it that made the earth a stable abode”. But they realized that it was overall a very suitable abode for the emergence and continuity of life. They could not claim that any of their alleged deities had a part in the creation of the earth in its form and shape. This is sufficient. The question remains open for future generations that would be, with increased knowledge, better able to appreciate its great significance. This is an aspect of the Qur’anic miracle as it addresses all standards of intellect, generation after generation.

“Or, who is it that made the earth a stable abode and caused rivers to run in its midst.”

In relation to the earth, rivers are the veins that carry the fluid of life. They are everywhere, running north and south, east and west, and bringing fertility and growth. Rivers are the result of rainwater gathering and running according to the local geography. The Creator of the universe is the One who has determined the formation of clouds, rain and rivers. No one can say that anyone other than this single Creator has taken part in forming the universe in the way it is created. Running rivers is a fact seen by the unbelievers. So who has made them? “Could there be any deity alongside God?”

“And has set upon it firm mountains.”

The mountains are placed firmly in their positions. They are often the starting points of rivers, as rainwater runs from them at high speed to the valleys below so as to form the riverbeds in which water flows. Thus the firm mountains provide contrast with the running water in this panoramic scene. Contrasting images are often noted in the Qur’anic style. The present verse provides an example, as it mentions the mountains next to the rivers.

“And has placed a barrier between the two great bodies of water?”

These two bodies of water are the salty seas and the rivers carrying sweet water. Both have water as their main material. The barrier between them is a natural one that prevents the sea from overpowering the river and spoiling its water. The level of water in rivers is higher than sea level, and this causes the barrier between them despite the fact that many rivers end up at the sea. Nevertheless the riverbed remains unaffected by the sea. Even when the level of water in a river goes below sea level for any reason, the barrier remains effective, due to the different degrees of viscosity of the two waters. River water is lighter than seawater, which helps keep them separate. This is one aspect of God’s elaborate design in creating the universe.

Who has done all this? “Could there be any deity alongside God?” No one can make any such claim, looking at the unity of design that compels us to acknowledge the unity of the Creator. “Nay, most of them are devoid of knowledge.” (Verse 61) Knowledge is mentioned here because this universal fact needs knowledge to be properly contemplated and for its meticulous aspects to be clearly apparent to all. Moreover, knowledge is emphasized throughout the surah, as we have already explained.

Next the surah tells them about themselves: “Or, who is it that responds to the one in distress when he calls out to Him, and who removes the ill, and makes you inherit the earth? Could there be any deity alongside God? Little do they reflect!”

As it tells them about their inner thoughts and real position, this verse speaks to their own consciences. When a person finds himself in real distress, expecting little help from anywhere, he resorts to none other than God to remove his distress. This is particularly the case when the distress is too much to cope with; when the help one had been expecting from friend and relative fails to materialize; when one looks around only to find oneself in a hopeless situation with no means of escape; when no power, not even one’s own, is able to do much to relieve one’s distress; when whatever one has prepared for hard times proves useless. In such a situation human nature wakes up and appeals to the only power that can provide help and support. Man then appeals to God, even though he had forgotten Him in times of ease and plenty. It is only God, and none other, who responds to a person in distress and removes ill and hardship. It is God who restores security to such a person and removes all that has been afflicting him.

In times of ease and plenty people are oblivious of this fact. They try to find support and protection with some worldly powers, flimsy as these may be. But when distress and hardship are too strong, their nature regains insight and they turn back to their Lord, seeking His forgiveness and support.

The Qur’an directs the stubborn opponents of faith to this fact that lies in their nature. It includes it together with the indisputable facts of the universe, such as the creation of the heavens and earth, rain, plant growth, man’s firm abode on earth, the mountains, rivers and the barrier between river and seawater. That a person in distress appeals to God for help is also a fact of life that is not less true than any of these.