And when he mentioned what they are acknowledging regarding its creation, he followed it with what he placed in it of wonders. He said, adding to what he intends by his saying: He created the earth as he mentioned: ﴿And He made﴾, and it is not permissible to connect it to the relative clause due to the separation by an unrelated phrase ﴿in it are mountains﴾ [they are the strongest of it], and he pointed out that they are contrary to the mountains in being beneath what is intended to be anchored, so he said: ﴿from above it﴾. This prevented it from swaying, and he did that because it is more indicative of power. If it were from beneath, it would be assumed that they are pillars that bear it, and to show the benefits of the mountains by themselves and by what is in them, and to witness that they are heavy weights that require a bearer. And when he prepared it for what is intended from it, he mentioned what he deposited in it and said: ﴿And He blessed it﴾, meaning: He made it capable, facilitated, and suitable with provisions and benefits from beings and meanings that assist in the virtues of the workers facilitated for the journey towards it and the inclination towards it, and it indicates all of His beautiful attributes and His exalted names and other than that from the knowledge and value and powers ﴿And He determined in it its provisions﴾, meaning: He made it with the blessing to a measure that it does not exceed, and a marvelous plan that He devised in eternity and approved, and He determined it and enacted it. Among that is that He specified some lands with something that does not exist in others for the organization of the habitation of the entire earth by the need of some of them for others. So all that has preceded from its deposit and creation, what he mentioned of its provisions, is a single batch that does not fall short of the need of the needy at all. Rather, it is only their reaching or the reaching of some of them to it that does not find [for it] at that time what suffices him, and in the earth are multiples of his sufficiency. Then he mentioned the creation of the earth and what is in it and said: ﴿In four days﴾. This number is when the two previous days are added to the days of provisions, which are Tuesday and Wednesday, or the meaning may be in its completion four days. And it should not be taken literally to mean six, for it will come for the heavens two days, so it would be eight, which contradicts the verse of 'Alif Lam Mim As-Sajda': ﴿Allah, who created the heavens and the earth and what is between them in six days﴾ [As-Sajda: 4]. And he detailed the measure of what He created in it and the measure of what He specified for provisions and benefits for the encompassing knowledge that He specifies every matter of the two matters in two days. And he specified the first ones to be more indicative of power, so it is appropriate to mourn them by what he detailed in the two verses from taking rivals. And it was more indicative of power because it is the creation of tangible beings from non-existence standing by themselves, unlike the blessing, and the determination of provisions, for it is a matter that does not stand by itself. So he did not single out his two days by mention, but made them follow each other just as what was determined in them follows. And he did not do that in less than the blink of an eye with the completeness of power over it, for this is more indicative of choice and more inclusive in testing and choice, so that many may be led astray by it and many may be guided by it. Thus, it would be greater for their rewards because it is more indicative of their submission. And he made the duration of its creation double the duration of the heavens, while being smaller than the heavens, indicating that it is the one specifically intended due to what is in it of the two weights. It increased with what is in it of the abundance of benefits and the diversity of types of attributes and jewels, for that is more inclusive in the favor upon its inhabitants and the care for their affairs and its affairs. It also increased with what is in it of the testing by preparing for sins and struggles and treatments in which the highest assembly competes and disputes. All of this is indicative that the duration is not for the sake of power but for the sake of alerting to what is in the predetermined from the predetermined and the wonders of affairs. And to know also by the creation of the heavens, which is a greater mass, a more perfect body, a greater adornment, and more benefits than can be compared in less than the duration of the creation of the earth, that its creation in that duration is not due to inability to create it in less than the blink of an eye, but for wisdoms that minds cannot bear. And perhaps the specification of the heavens by shortening the duration without the opposite is to conduct its matter according to what we are accustomed to, that the building of the roof is lighter than the building of the house, alerting that He built the matter of our abode on causes, teaching patience and training on tranquility and distance from haste.

And when the word "sawa'an," which means justice that does not exceed [half] nor decrease, requests two, you say: "Sawa'an Zayd and Amr to a word that is equal between us and you." Allah, the Most High, said, removing what his saying: "four days" implied, that it is for provisions and blessings to be with two days from the earth, six. He establishes on the source: "sawa'an," meaning: the distribution to two days and two days equally. "For those who ask" means: for whoever asked or was in a position to ask, and his inquiry intensifies with a question or consideration about reconciling between the apparent meaning of this verse and others. This can only be achieved between two days and two days, not between two days and four, as no one from either side can exceed the two days over the other two by an atom with encompassing knowledge and comprehensive ability. And this is not like the days of the world; there must be in each day an increase over the one before it or a decrease. The total of the four is like four from the days of the world, neither increasing nor decreasing. And the reading of Ya'qub by the genitive "sawa'in" is supportive for it to be an adjective for "four." And the reading of Abu Ja'far by the nominative is a news for a deleted subject. And about its creation and completion in four days, its seasons were four. Ibn Burjan said: Do you not see that the matter descends to the heavens first in the descent of water, and He creates it there, then He descends it to the earth and the plants? And the animals from the water that descends from the heavens to the earth is like the offspring between the male and female and like the subjugation of the heavens and the earth and what is between them for what they were created for. So understand - a straight matter and a common wisdom, the sign of His decree, the blessings of the earth in four days by means of what He decreed in the heavens of a matter, and these are the four seasons of the year: winter, spring, summer, and autumn. These days are known by observation; in them, the planting of the earth is completed, and the blessings of the world and all that it brings forth from benefits and wonders. And he said: And His saying "for those who ask" is a wonder and an oddity and an exaltation for the intended meaning in the address. And the meaning of sawa' may be additional to what has preceded, that in these four days the year’s rising and setting, its proximity and distance, and its elevation and descent in its northern and southern signs are perfected with all of that and its consequences - it has ended.