وَجَعَلَ فِيهَا رَوَاسِيَ مِنْ فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ سَوَاءً لِلسَّائِلِينَ ﴿۱۰﴾ ثُمَّ اسْتَوَى إِلَى السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ ائْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ ﴿۱۱﴾

﴾10﴿ Wa ja'ala feehaa rawaa siya min fawqihaa wa baaraka feehaa wa qaddara feehaaaa aqwaatahaa feee arba'ati ayyaamin sawaaa'al lissaaa'ileen
﴾11﴿ Summas tawaaa ilas-samaaa'i wa hiya dukhaanun faqaala lahaa wa lil ardi'tiyaaa taw'an aw karhan qaalataaa atainaa taaa'i'een

﴾10﴿ And He placed firm mountains upon it, towering above it, and He blessed it and determined its sustenance in it in due measure—completing it in four days—equally for those in need
﴾11﴿ Then He directed Himself towards the heaven while it was smoke and said to it and to the earth, Come willingly or unwillingly. They both said, We come willingly

[10] This is the second rational proof. In it, three attributes of divine control are mentioned.
(وَبَارَكَ فِيهَا) – the pronoun may refer to the mountains, in which are found trees, stones, various minerals, etc.; or it may refer to the earth, pointing to the seas, rivers, and so on.
All of these are lasting benefits until the Day of Judgment, and the word barakah (blessing) includes the meanings of permanence and abundance of benefits.
(وَقَدَّرَ فِيهَا أَقْوَاتَهَا) – refers to the benefits connected to human nourishment (provision), which originates from the earth and mountains.
The word قَدَّرَ clearly indicates the concept of predestination (taqdeer).
(فِي أَرْبَعَةِ أَيَّامٍ) – this includes the two previous days; meaning the mountains, rivers, etc., were created in two days, which combined with the earlier two days, make four days in total.
(سَوَاءً لِلسَّائِلِينَ) – سواءً means “equally” or “fully” in the state of four complete days, without any shortage. Or سواءً could be a verbal noun (maf‘ool mutlaq) meaning استوت سواءً, acting as a circumstantial clause (حال) from أربعة or أقواتها.
(لِلسَّائِلِينَ) – relates to قَدَّرَ, and السائلين means seekers or those in need. Alternatively, it could be the predicate of a hidden subject, meaning هَذَا لِلسَّائِلِينَ – “this explanation is for those who ask about these days.”
Or it could relate to سواءً, meaning “while these four days are equal in number,” which is known to those who ask, particularly the People of the Book, because their scriptures also mention four days.
[11] This is the third rational proof.
استوى is an attribute of Allah the Exalted, and the phrase إلى السماء indicates elevation or rising upwards.
So the understood meaning is that He rose over the heaven—but the how of this is unknown to us.
Alternatively, istawā can mean “intended” or “willed with full determination,” which is also a divine attribute of Allah the Exalted.
(وَهِيَ دُخَانٌ) – The commentators have said that the Throne of Allah was above the water before the creation of the heavens.
In that water, Allah created movement and disturbance, from which a vapor-like substance arose, called dukhān—meaning it resembled smoke, with dark particles like black dust.