*18) In these verses arguments have been given for the Resurrection and life after death from two aspects: first, that it is not at all difficult to establish these for the power of that God Who has made this vast and huge universe with such wonderful balance and this earth with such provisions. Second, that the pointers to the perfect wisdom of Allah which are clearly visible in the universe and the earth, point out that nothing is happening here purposelessly. The balance that exists between countless of the stars and planets and galaxies in the heavens testifies that all this has not happened haphazardly but there is a well thought-out plan working behind it. The regular alternation of the night and day is an evidence that this system has been established with supreme wisdom and knowledge for making the earth a home and place of settlement. On this very earth are found regions where the alternation of the night and day takes place within 24 hours and also those regions where there are longer days and longer nights. A very large part of the earth's population lives in the first kind of the regions. Then as the days and nights go on becoming longer and longer, life goes on becoming harder and harder and population thinner and thinner. So much so that the regions where there are six-month-long days and six-month-long nights, are not at all fit for human settlement. Arranging both these types of the land on this very earth Allah has provided the evidence that this regular order of the alternation of night and day has not come about accidentally but has been brought about with great wisdom precisely in accordance with a scheme to make the earth a place fit for human settlement. Likewise, spreading out the earth so that it becomes a fit place to live in, providing in it that water which should be palatable for man and animal and a cause of growth for vegetation, setting in it mountains and creating all those things which may become a means of life for both man and animal- all these are a manifest sign that they are not chance happenings of the purposeless works of a care-free person but each one of these has been arranged purposefully by a Supreme, Wise Being. Now every sensible and intelligent man can consider for himself whether the necessity and occurrence of the Hereafter is the requirement of wisdom or its negation. The person who in spite of seeing all this says that there is no Hereafter, in fact, says that everything in the universe is happening wisely and purposefully, but only the creation of man on the earth as a being endowed with sense and power is meaningless and foolish. For there could be nothing more purposeless than delegating to man vast powers of appropriation in the earth and providing him an opportunity to do good as well as evil deeds but then failing to ever subject him to accountability.
 

После сотворения небес Аллах простер землю, то есть поместил на ней источники великих благ. Смысл этого изложен в последующих аятах, в которых Всевышний Аллах поведал о том, что Он извел из земли воду, взрастил на ней пастбища и утвердил на ней горы. Таким образом, Господь простер землю после сотворения небес, о чем свидетельствует текст этого благородного аята. Что же касается непосредственно сотворения земли, то оно предшествовало сотворению небес, о чем сказал Всевышний: «Скажи: “Неужели вы не веруете в Того, Кто создал землю за два дня, и равняете с Ним других? Он же - Господь миров… Потом Он обратился к небу, которое было дымом, и сказал ему и земле: "Придите по доброй воле или по принуждению". Они сказали: "Мы пришли по доброй воле". Он сотворил их семью небесами за два дня и внушил каждому небу его обязанности”» (41:9,11–12). Тот, кто создал великие небеса со светилами и огромными небесными телами и зеленую землю со всеми благами, необходимыми для жизни, непременно воскресит Свои творения, в обязанность которым Он вменил служение Ему, и воздаст им за совершенные ими деяния. Тогда тот, кто творил добро, обретет великое благо, а тот, кто вершил злодеяния, пусть пеняет лишь на самого себя. Поэтому далее Всевышний упомянул о наступлении Судного дня и воздаянии.

(Untuk kesenangan) lafal Mataa'an berkedudukan menjadi Maf'ul Lah bagi lafal yang tidak disebutkan, lengkapnya, Dia melakukan hal tersebut untuk kesenangan. Atau lafal Mataa'an ini dianggap sebagai Mashdar, artinya memberikan kesenangan (buat kalian dan buat binatang-binatang ternak kalian) lafal An'aam ini adalah jamak dari lafal Na'amun artinya binatang ternak mencakup unta, sapi, dan kambing.