Tafsir of Ar-Rum 30:25-26

{And of His signs} is the standing of the heavens and the earth and their remaining fixed without pillars {by His command}.

Meaning: By His saying, "Be standing." The intent behind His "establishing" them is His will for them to remain in the state of standing rather than ceasing to exist.

His saying {when He calls you} is in the position of His saying "He shows you," in that it places a sentence in the position of a singular noun in terms of meaning. It is as if He said: "And of His signs is the standing of the heavens and the earth, then the emergence of the dead from the graves when He calls them with a single call: 'O people of the graves, come forth!'"

The intent is the speed of that occurrence without delay or hesitation, just as one who is obeyed answers the one who calls him, as the poet said: I called Kulayb with a call, and it was as if I had called the son of the mountain, or he was faster. (By "son of the mountain," he means the echo, or a stone rolling down).

He connected this to the standing of the heavens and the earth with "then" (thumma) to demonstrate the magnitude of that event and His power over the like of it. It is that He says: "O people of the graves, arise!" and not a single soul of the first and the last remains except that it stands looking, as the Exalted said: Then it will be blown into a second time, and at once they will be standing, looking on (Az-Zumar: 68).

Regarding your saying, "I called him from such-and-such a place": just as it is possible that it is your location, it is possible that it is the location of the one you are calling. You say: "I called Zayd from the top of the mountain, so he descended to me," and "I called him from the bottom of the valley, so he ascended to me."

If you ask: To what does {from the earth} attach? To the verb or the verbal noun? I say: Far be it! When the river of God arrives, the river of Ma'qil becomes void.

If you ask: What is the difference between the two "idha"s? I say: The first is for a condition (shart), and the second is for suddenness (mufaja'ah), and it takes the place of the fa in the response to the condition.

It has been recited as tukhrajun (you are brought forth) with both the damma and the fatha on the ta.

{Qanitun}: Submissive, yielding to the manifestation of His actions within them, unable to resist Him.

{And it is He who begins creation; then He repeats it, and that is easier for Him. And to Him belongs the highest attribute in the heavens and on earth. And He is the Exalted in Might, the Wise.}