Al-Ra'd (The Thunder): (3) And He it is Who spread out...

It is known that after the Almighty established the celestial proofs, He followed them up with the terrestrial proofs, saying: {And He it is Who spread out the earth} (Ar-Ra'd: 3).

The evidence derived from the creation and conditions of the earth is of several aspects:

1. The Extent of the Earth: When a thing increases in volume and magnitude, it is as if that volume and magnitude are being stretched out. Thus, His saying {And He it is Who spread out the earth} indicates that God, the Exalted, is the one who designated the earth with that specific, determined measure it possesses—no more and no less. The proof for this is that the earth having a greater or lesser measure than it currently does is intrinsically possible. Therefore, its specific measure must be due to designation and estimation.

2. The Vastness of the Earth: Abu Bakr al-Asamm said that Madd (spreading out) means expansion to an extent beyond perception. His saying {And He it is Who spread out the earth} implies that the Almighty made the earth's volume immense, such that the sight cannot reach its end. This is because if the earth were smaller than it is now, the full benefit derived from it would not be realized.

3. The Flattening of the Earth (A Rejected View): Some people held that the earth was spherical, and then He spread it out (Daha) starting from Mecca beneath the House (the Ka'bah), and it went thus and so. Others said it was gathered near the Holy House, and He commanded it: "Go thus and so."

It must be noted that this view is only valid if we assume the earth is flat, not spherical. Proponents of this view cite His saying: {And the earth, after that, He spread it out} (An-Nazi'at: 30). This view is problematic for two reasons:

• Contradiction with Spherical Shape: It is established by proofs that the earth is a sphere. How can one deny this? * If they argue that {spread out the earth} contradicts its being a sphere, we reply: We do not concede that the earth is a massive body. When a sphere is extremely large, every part of it appears flat to the observer. The difference between it and a true plane is only known through God's knowledge. Do you not see that He said: {And the mountains as pegs} (An-Naba': 7)? He made them pegs, yet people settle upon them. The same applies here.
  • Lack of Observability: This verse is mentioned to prove the existence of the Creator. For this to be valid, the subject must be observable and known. The idea that the earth was gathered beneath the House is neither observed nor sensed, so it cannot be used as proof for the Creator's existence. Thus, the correct interpretation is what we have mentioned.

The second type of proof involves considering the conditions of the mountains, indicated by His saying: {And He placed therein firm mountains} (Ar-Ra'd: 3). These are fixed in their places, unmoving. The term Rawaasi (firm mountains) implies stability.

The evidence from the existence of mountains for the existence of the Wise, Capable Creator is of several aspects:

1. Uneven Distribution: Since the nature of the earth is uniform, the emergence of mountains in some parts and not others must be due to the creation of the Capable, Wise One. Philosophers claim that these mountains formed because the seas were in one part of the world, causing viscous mud to form in the sea. The sun's influence then hardened this mud into rock, as seen in fermented liquids. When the water receded or diminished, the remainder solidified into mountains. They further claim that the seas were in that part of the world because the solar apogee and perigee move. In ancient times, the sun's perigee was in the north. When the sun was at its perigee, it was closer to the earth, causing intense heating, which draws moisture. Thus, the seas were in the north. Now that the apogee has moved north and the perigee south, the seas have moved south, leaving the mountains in the north. This is their argument, which is weak for several reasons:
   • The formation of mud in the sea is general, and the sun's influence is general. Why did this result in mountains in some regions and not others?
   • We observe in some mountains that the stones appear laid layer upon layer, as if built with many bricks stacked upon one another. Such a structure is unlikely to result from the cause they mentioned.
   • The sun's apogee is currently near the beginning of Cancer. According to their timeline, since the apogee moved north, nearly nine thousand years have passed. In this long period, the mountains should have disintegrated, yet they remain. Thus, the cause they cited is weak.

2. Minerals and Gems: The second aspect is what is found within the mountains: the seven metallic ores, precious gems, vitriol, salts, oil, pitch, and sulfur. Since the earth's nature is one, the mountain's nature is one, and the sun's influence is uniform across all, this clearly indicates that all are by the estimation of a Capable, Overpowering Designer, exalted above resembling created things and possibilities.

3. Formation of Rivers: The third aspect is that rivers originate because of the mountains. Since stone is a solid body, when vapors rise from the earth's depths and reach the mountain, they are trapped there and accumulate. Great quantities of water form beneath the mountain. Due to their abundance and force, they pierce through and flow upon the earth's surface. This is the benefit of mountains in generating rivers. This is why, whenever God mentions mountains, He often couples them with rivers, as in this verse and in His saying: {And We placed therein lofty, firm mountains, and gave you sweet water to drink} (Al-Mursalat: 27).

The third type of proof mentioned in this verse is derived from the wonders of plant creation, indicated by His saying: {And of all fruits, He made therein two kinds} (Ar-Ra'd: 3). This involves several issues:

First Issue: The Wonder of Germination and Differentiation When a seed is placed in the earth and absorbs its moisture, it grows. Its upper part splits, sending the shoot upward into the air, and its lower part splits, sending the roots plunging deep into the earth. This is wondrous because the nature of that single seed and the influence of the elements and celestial bodies upon it are uniform. Yet, from the upper part emerges a body ascending to the air, and from the lower part emerges a body sinking into the earth. It is impossible for two opposing natures to arise from one nature. Therefore, this must be due to the management of the Wise Designer, the Ancient Determiner, not merely nature or inherent property. Furthermore, the resulting fixed tree produces wood, light (blossoms/fruit), and fruit. That fruit itself contains bodies of different natures. For example, the walnut has four layers of husk: the outermost shell, the woody layer beneath it, the layer surrounding the kernel, and another very thin layer beneath that, distinct when the walnut is fresh. Also, a single fruit can contain different temperaments: the citron's peel is hot and dry, its pulp is hot and moist, its sourness is cold and dry, and its seed is hot and dry. Grapes have cold, dry skin and seeds, but hot, moist pulp and juice. The emergence of these differing temperaments from a single seed, despite the equality of elemental influences and the influence of stars and spheres, must be due to the management of the Capable, Ancient Wise One.

Second Issue: The Meaning of "Two Kinds" (Zawjayn) The meaning of {two kinds} (zawjayn) is two categories (Sinfayn). The difference can be in taste (sweet and sour), temperament (hot and cold), or color (white and black).

• Inquiry: The word Zawjayn inherently means two. What is the benefit of saying {two kinds} (zawjayn ithnayn)?
• Reply: It is said that when God first created the world and the trees, He created only two individuals of every species. If He had said "two kinds," it would be unclear whether He meant the species or the individuals. By saying "two," we know that God initially created two individuals of every pair, no less and no more. The essence is that although there is a multitude now, they originated from two individuals (like Adam and Eve for humankind), and similarly for all trees and crops. And God knows best.

The fourth type of proof mentioned in this verse is derived from the conditions of night and day, indicated by His saying: {And He it is Who spread out...} The purpose is that the blessings are not complete without the night and day and their succession, as He said: {So We erased the sign of the night and made the sign of the day sight-giving} (Al-Isra': 12). This is also related to His saying: {Indeed, your Lord is Allah, who created...} (Al-A'raf: 54), the detailed exposition of which was covered previously in this book.

Hamzah, Al-Kisa'i, and Abu Bakr (from 'Asim) recited {yughshi} (covers) with tashdid (doubling) and an open ghayn. The rest recited it with takhfif (lightening).

After mentioning these clear proofs and decisive arguments, the Almighty said: {Indeed in that are signs for a people who reflect} (Ar-Ra'd: 3).

It is known that whenever the Almighty mentions the proofs found in the lower world, He immediately follows them with {Indeed in that are signs for a people who reflect} or something similar in meaning. The reason is that philosophers attribute the occurrences of the lower world to variations in the celestial configurations. Unless evidence is established to refute this claim, the intended purpose is not fully achieved. Therefore, He said: {Indeed in that are signs for a people who reflect}, as if He were saying: the field for contemplation remains open, and reflection and meditation are necessary to complete the proof.

The response to this philosophical claim is twofold:

1. The Celestial Bodies Themselves Require a Designer: Suppose you attribute the events of the lower world to astronomical conditions. We have already established conclusive proof that the specific designation of the nature, position, and property of each celestial body must be due to the designation of the Ancient Determiner and the Wise Manager. Thus, this objection falls. God established this response in this context by beginning with the celestial proofs (which we showed prove the Creator's existence) and then following them with the terrestrial proofs. If someone asks, "Why can't these terrestrial events be due to astronomical conditions?" our answer is: Even if that were the case, we have already demonstrated that the celestial bodies themselves require a Wise Creator, so this question does not undermine our objective.

2. Direct Refutation of Astronomical Causality: The second way to respond is to establish proof that the occurrence of lower events cannot be due to astronomical conjunctions. This is mentioned in the verse immediately following this one. Whoever contemplates these subtleties and grasps them will know that this Book encompasses the sciences of the ancients and the moderns.

{7 < And in the earth are contiguous tracts, and gardens of grapevines and crops and palm trees, some clustered and some not, irrigated with one water, yet We prefer some of them over others in taste. Indeed in that are signs for a people who use reason. > 7

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