وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ ﴿۲۱﴾ وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِلْعَالِمِينَ ﴿۲۲﴾ وَمِنْ آيَاتِهِ مَنَامُكُمْ بِاللَّيْلِ وَالنَّهَارِ وَابْتِغَاؤُكُمْ مِنْ فَضْلِهِ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَسْمَعُونَ ﴿۲۳﴾ وَمِنْ آيَاتِهِ يُرِيكُمُ الْبَرْقَ خَوْفًا وَطَمَعًا وَيُنَزِّلُ مِنَ السَّمَاءِ مَاءً فَيُحْيِي بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ ﴿۲۴﴾ وَمِنْ آيَاتِهِ أَنْ تَقُومَ السَّمَاءُ وَالْأَرْضُ بِأَمْرِهِ ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِنَ الْأَرْضِ إِذَا أَنْتُمْ تَخْرُجُونَ ﴿۲۵﴾

﴾21﴿ Wa min Aayaatiheee an khalaqa lakum min anfusikum azwaajal litaskunooo ilaihaa wa ja'ala bainakum mawad datanw wa rahmah; inna fee zaalika la Aayaatil liqawminy yatafakkaroon
﴾22﴿ Wa min Aayaatihee khalqus samaawaati wal aardi wakhtilaafu alsinatikum wa alwaanikum; inna fee zaalika la Aayaatil lil'aalimee
﴾23﴿ Wa min Aayaatihee manaamukum bil laili wannahaari wabtighaaa'ukum min fadlih; inna fee zaalika la Aayaatil liqawminy yasma'oon
﴾24﴿ Wa min Aayaatihee yureekumul barqa khawfanw wa tama'anw wa yunazzilu minas samaaa'i maaa'an fa yuhyee bihil arda ba'da mawtihaaa inna fee zaalika la Aayaatil liqawminy ya'qiloon
﴾25﴿ Wa min Aayaatihee an taqoomas samaaa'u wal ardu bi-amrih; summa izaa da'aakum da'watam minal ardi izaaa antum takhrujoon

﴾21﴿ And among the reasons for His unity and power is that He created for you from your own kind, women, so that you may find tranquility with them, and He created affection and kindness among you. Indeed, in this are many signs for a people who reflect
﴾22﴿ And among His signs is the creation of the heavens and the earth, and the diversity of your languages and your colors. Indeed, in this are many signs for those of knowledge
﴾23﴿ And among His signs is your sleep at night and day, and your seeking of His bounty. Indeed, in this are many signs for a people who listen
﴾24﴿ And among His signs is that He shows you the lightning, for fear and hope, and He sends down rain from the sky and with it revives the earth after its death. Indeed, in this are many signs for a people who understand
﴾25﴿ And among the reasons for the unity and power of Allah, the Exalted, is that the heavens and the earth stand firm by His command. And when He calls you with a single call from the earth (for resurrection), then you will all emerge

[21] This is another rational proof: since the previous verse mentioned the substance of original creation, this verse mentions the substance of apparent (external) creation.
Similarly, the first verse is a proof of the creation of mankind, while this verse is a proof of its continuation—meaning the human lineage will persist until the Day of Judgment.
[22] This too is a rational proof for both objectives. The previous proofs were internal (anfusī), while this one is external (āfāqī).
The meaning of (khalqu al-samāwāt) (the creation of the heavens) refers to their height, firmness, remaining suspended without pillars, not being torn apart, not collapsing, and so on.
The meaning of (wa al-arḍ) (the earth) refers to its vastness—its variety of colors, diverse sounds and dialects, eloquence and clarity, and different levels—such that you will not find two people who share all attributes exactly.
(Wa alwānikum) (your colors) refers to white, red, black, etc., and to differences in faces, eyes, noses, and so on—no two individuals can be found who are completely identical in every physical detail.
[23] This is another rational, internal (anfusī) proof, related to temporal matters—namely, night and day. Since sleep occurs more during the night than the day, al-layl (the night) is mentioned before al-nahār (the day).
And since seeking provision and knowledge occurs during both night and day, it is mentioned in a general sense.
[24] This is another rational proof. Since earlier the internal (anfusī) phenomena were mentioned, now in this proof the external (āfāqī) phenomena are mentioned—namely, lightning and rain.
[25] This is another rational proof. After mentioning the creation of the heavens and the earth, it refers to their stability (firm establishment).
It also alludes to the eventual perishing of all these things, as a way to affirm the resurrection (emergence) from the earth.