13:3 Ar-Ra'd (The Thunder)

وهو سبحانه الذي جعل الأرض متسعة ممتدة، وهيأها لمعاشكم، وجعل فيها جبالا تُثبِّتُها وأنهارًا لشربكم ومنافعكم، وجعل فيها من كل الثمرات صنفين اثنين، فكان منها الأبيض والأسود والحلو والحامض، وجعل الليل يغطي النهار بظلمته، إن في ذلك كله لَعظات لقوم يتفكرون فيها، فيتعظون.

{ وَهُوَ الَّذِي مَدَّ الْأَرْضَ } أي: خلقها للعباد، ووسعها وبارك فيها ومهدها للعباد، وأودع فيها من مصالحهم ما أودع، { وَجَعَلَ فِيهَا رَوَاسِيَ } أي: جبالا عظاما، لئلا تميد بالخلق، فإنه لولا الجبال لمادت بأهلها، لأنها على تيار ماء، لا ثبوت لها ولا استقرار إلا بالجبال الرواسي، التي جعلها الله أوتادا لها. { و } جعل فيها { أَنْهَارًا } تسقي الآدميين وبهائمهم وحروثهم، فأخرج بها من الأشجار والزروع والثمار خيرا كثيرا ولهذا قال: { وَمِنْ كُلِّ الثَّمَرَاتِ جَعَلَ فِيهَا زَوْجَيْنِ اثْنَيْنِ } أي: صنفين مما يحتاج إليه العباد. { يُغْشِي اللَّيْلَ النَّهَارَ } فتظلم الآفاق فيسكن كل حيوان إلى مأواه ويستريحون من التعب والنصب في النهار، ثم إذا قضوا مأربهم من النوم غشي النهار الليل فإذا هم مصبحون منتشرون في مصالحهم وأعمالهم في النهار. { ومن رحمته جعل لكم الليل والنهار لتسكنوا فيه ولتبتغوا من فضله ولعلكم تشكرون } { إِنَّ فِي ذَلِكَ لَآيَاتٍ } على المطالب الإلهية { لِقَوْمٍ يَتَفَكَّرُونَ } فيها، وينظرون فيها نظر اعتبار دالة على أن الذي خلقها ودبرها وصرفها، هو الله الذي لا إله إلا هو، ولا معبود سواه، وأنه عالم الغيب والشهادة، الرحمن الرحيم، وأنه القادر على كل شيء، الحكيم في كل شيء المحمود على ما خلقه وأمر به تبارك وتعالى.

لما ذكر تعالى العالم العلوي شرع في ذكر قدرته وحكمته وأحكامه للعالم السفلي فقال " وهو الذي مد الأرض " أي جعلها متسعة ممتدة في الطول والعرض وأرساها بجبال راسيات شامخات وأجرى فيها الأنهار والجداول والعيون ليسقي ما جعل فيها من الثمرات المختلفة الألوان والأشكال والطعوم والروائح " من كل زوجين اثنين " أي من كل شكل صنفان " يغشي الليل النهار " أي جعل كلا منهما يطلب الآخر طلبا حثيثا فإذا ذهب هذا غشيه هذا وإذا انقضى هذا جاء الآخر فيتصرف أيضا في الزمان كما يتصرف في المكان والسكان " إن في ذلك لآيات لقوم يتفكرون " أي في آلاء الله وحكمه ودلائله.

And He it is Who spread out extended flat the earth and set created therein firm mountains and rivers and of every fruit He has made in it two kinds of every species. He covers He cloaks the night and its darkness with the day. Surely in that which is mentioned are signs indications of His Oneness exalted be He for a people who reflect upon God’s handiwork.

In the next verse (3), it was said:

وَهُوَ الَّذِي مَدَّ الْأَرْ‌ضَ وَجَعَلَ فِيهَا رَ‌وَاسِيَ وَأَنْهَارً‌ا

And He is the One who spread out the earth and made mountains and rivers therein.

The expression: 'spread out the earth' is not contradictory of its being round - because each part of something very big and round appears to be, when looked at separately, nothing but a surface spread out - and the Qur’ an addresses common people in terms of their view of things. Since a common onlooker sees it as a spread-out surface, therefore, it was identified as such. Then, to keep it balanced and make it full of other benefits, high and heavy mountains were placed on it. Besides providing weight and balance, these mountains store and supply water for the whole creation. To accomplish this, an unimaginably big storage of water is placed on their peaks in the form of a frozen sea. This snow has no re-servoir and certainly needs no monolithic structures, overhead or under-ground, to hold this supply of water. And the water thus stored cannot go bad or made impure. Then, nature has its own pipelines under the ground through which water is distributed all over the world. Some-where they show up in the form of rivers flowing freely along with their tributaries; and at other places, wells are dug to tap water from these hidden pipelines.

In the next sentence of verse 3, it was said: وَمِن كُلِّ الثَّمَرَ‌اتِ جَعَلَ فِيهَا زَوْجَيْنِ اثْنَيْن (and of all the fruits, He created therein the pairs of two). It means that Allah has created fruits of many kinds from this earth and made each one of two kinds: small and big, red, white, sweet and sour. It is also possible that the meaning of 'zawjayn' (pairs) is not restricted to only two. Instead, it may be referring to several kinds the least number of which is two, therefore, it was termed as 'the pairs of two.' And it is not so unlikely that 'pairs' refers to the male and female, as we know about many trees which have males and females, for example, the date-palm and the papayah. Possibility of this being the case with other trees as well does exist, though not yet proved by relevant research about all of them.

The next sentence of the verse declares: يُغْشِي اللَّيْلَ النَّهَارَ (He makes the night cover the day). It means that He brings the night after the light of the day, as if something bright has been totally screened off from sight.

The last sentence of the verse: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُ‌ونَ translated as 'surely, in that there are signs for a people who think,' means that there is no doubt about the fact that many signs of the most perfect power of Allah Ta’ ala are present all over for those who care to think about and deliberate in the arrangement and system of this whole universe.

And He it is who spread out the earth and placed within it unshaking mountains. In terms of the allusion and intimation of the Folk of the Haqiqah He is saying, " It is He who spread out the earth and placed within it the Pegs, namely the friends and masters among His servants, to whom recourse is had and from whom assistance comes. " The sun rises in the east and sets in the west for a hundred years before someone's eyes are daubed with the collyrium of the Haqiqah by the pencil of solicitude. Perhaps we will be allowed to see those chevaliers and reach endless felicity with one look at them. For thousands of years the moon-faced beauties of Firdaws and the houris of paradise have been standing in wait in that busy bazaar: When will the fortunate procession of those chevaliers be conveyed to the highest of the High Chambers so that they, as hangers-on, may step into the pageant of good fortune at an Omnipotent King [54:55]. On the day Junayd's bier was carried, a bird came and sat on the edge of his coffin. People were waving their hands at it but it would not leave. Ruwaym said, " In generosity the bird is telling us with the tongue of its state, 'Leave me alone, for my claws have been fixed to the edge of his coffin with the nails of passion. Today this frame of Junayd is the portion of the cherubim. If not for the intrusion of your tumult, you would fly with me like falcons in this air.' " When they buried him, one of the poor stood above him and recited these verses: " Oh the grief at separation from a group who are lamps and fortresses, rain clouds, cities, and unshaking mountains, good, security, and stillness. The nights will not change for us until they are brought forth by fate. So every fire belongs to our hearts, every water belongs to our eyes. "