ثُمَّ أَخَذْتُ الَّذِينَ كَفَرُوا فَكَيْفَ كَانَ نَكِيرِ ﴿۲۶﴾ أَلَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ ثَمَرَاتٍ مُخْتَلِفًا أَلْوَانُهَا وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُخْتَلِفٌ أَلْوَانُهَا وَغَرَابِيبُ سُودٌ ﴿۲۷﴾ وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَلِكَ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ ﴿۲۸﴾ إِنَّ الَّذِينَ يَتْلُونَ كِتَابَ اللَّهِ وَأَقَامُوا الصَّلَاةَ وَأَنْفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً يَرْجُونَ تِجَارَةً لَنْ تَبُورَ ﴿۲۹﴾

﴾26﴿ Summa akhaztul lazeena kafaroo fakaifa kaana nakeer
﴾27﴿ Alam tara annal laaha anzala minas samaaa'i maaa'an fa akhrajnaa bihee samaraatim mukhtalifan alwaanuhaa; wa minal jibaali judadum beedunw wa humrum mukhtalifun alwaanuhaa wa gharaabeebu sood
﴾28﴿ Wa minan naasi wadda waaabbi wal an'aami mukhtalifun alwaanuhoo kazalik; innamaa yakhshal laaha min 'ibaadihil 'ulamaaa'; innal laaha 'Azeezun Ghafoor
﴾29﴿ Innal lazeena yatloona Kitabbal laahi wa aqaamus Salaata wa anfaqoo mimmaa razaqnaahum sirranw wa 'alaa niyatany yarjoona tijaaratal lan taboor

﴾26﴿ Then I seized those who disbelieved, so how was My punishment
﴾27﴿ Do you not see that Allah Almighty sends down water from the sky, and with it, We bring forth fruits of varying colors? And in the mountains, there are streaks of white and red, of varying shades, and some intensely black
﴾28﴿ And among people, living beings, and cattle, their colors vary likewise. Indeed, only those among His servants who have knowledge fear Allah. Verily, Allah is Almighty and Most Forgiving
﴾29﴿ Indeed, those who recite the Book of Allah, establish prayer, and spend from what We have provided them, secretly and openly, hope for a trade that will never perish

[27] This is the tenth rational proof.
In it, the variation of outcomes and the diversity of mountain colors is mentioned.
Since in the previous proofs the address was general to the polytheists, and they did not benefit from it and their denial was mentioned, now the address is directed specifically to the Prophet (May Allah bless him and give him peace) and to those worthy of receiving it.
The primary colors are three: white, red, and black.
Then, from the mixture of white and red, other colors are formed, so afterward, various other colors were mentioned.
"جُدَدٌ" refers to different paths or to various segments.
"غَرَابِيبُ سُودٌ" – “سود” (black) is an appositive to “غرابیب” to clarify that the black meant here is true black.
Because "غرابیب" comes from "غراب" (crow), and some crows have grayish tones, "سود" (black) was added for clarification that deep black is meant here.
[28] This is the eleventh rational proof, in which the diversity of human beings in their spiritual qualities (souls) and colors is mentioned.
"إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ" is connected to "إِنَّمَا تُنذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ"—that is, after examples and proofs were presented, a question arises: who are those who accept and are affected by these?
This verse answers that for the Qur’an to have an effect, knowledge is necessary.
That is, fear (خشیت) depends on recognizing the greatness and majesty of the One to be feared.
The Prophet (May Allah bless him and give him peace) said: “Indeed, I am the most knowledgeable of Allah among you, and I fear Him the most.”
And knowledge of Allah’s greatness and majesty comes through knowledge—so whoever does not know Allah’s majesty, His Names, and Attributes, does not truly fear Him, even if he verbally claims to have faith.
This verse is a clear proof of the superiority of knowledge over worship that is done without understanding.
[29] Since those who possess fear (خشیت) were previously mentioned as scholars, now in this verse their actions and glad tidings are described.
"يَتْلُونَ" refers to the continuous recitation, study, and teaching of the verses, along with knowledge and implementation.
Benefit: خشیت (fear) is an act of the heart (spiritual worship), تلاوت (recitation) is verbal worship, إقامة الصلاة (establishing prayer) is physical worship, and إنفاق (spending in the way of Allah) is financial worship.