َ مَا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا ﴿۱۳﴾ وَقَدْ خَلَقَكُمْ أَطْوَارًا ﴿۱۴﴾ أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا ﴿۱۵﴾ وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًا ﴿۱۶﴾ وَاللَّهُ أَنْبَتَكُمْ مِنَ الْأَرْضِ نَبَاتًا ﴿۱۷﴾ ثُمَّ يُعِيدُكُمْ فِيهَا وَيُخْرِجُكُمْ إِخْرَاجًا ﴿۱۸﴾ وَاللَّهُ جَعَلَ لَكُمُ الْأَرْضَ بِسَاطًا ﴿۱۹﴾ لِتَسْلُكُوا مِنْهَا سُبُلًا فِجَاجًا ﴿۲۰﴾

﴾13﴿ Maa lakum laa tarjoona lillaahi waqaaraa
﴾14﴿ Wa qad khalaqakum at waaraa
﴾15﴿ Alam taraw kaifa khalaqal laahu sab'a samaawaatin tibaaqaa
﴾16﴿ Wa ja'alal qamara feehinna nooranw wa ja'alash shamsa siraajaa
﴾17﴿ Wallaahu ambatakum minal ardi nabaataa
﴾18﴿ Summa yu'eedukum feehaa wa yukhrijukum ikhraajaa
﴾19﴿ Wallaahu ja'ala lakumul arda bisaataa
﴾20﴿ Litaslukoo minhaa subulan fijaajaa

﴾13﴿ What is the matter with you that you do not attribute to Allah due grandeur
﴾14﴿ Indeed, He has created you in various stages
﴾15﴿ Do you not see how Allah has created the seven heavens, layer upon layer
﴾16﴿ And He has placed the moon therein as a light, and made the sun a burning lamp
﴾17﴿ And Allah has caused you to grow forth from the earth, a (progressive) growth
﴾18﴿ Then He will return you into it (the earth), and again bring you forth (from it) with a true bringing forth
﴾19﴿ And Allah has made the earth for you as a vast expanse (spread out)
﴾20﴿ So that you may travel therein through its spacious paths

[13] (Lā tarjūna) – The word rajāʾ (hope) can imply belief, expectation, fear, or even knowledge. Because of this, Qurtubī listed twelve possible meanings for this phrase.
(Waqārā) – Refers to majesty, honor, or dignity, and it is also interpreted as referring to affirming the oneness of Allah (tawḥīd).
[14] This is the first rational, inner (anfusī) proof of monotheism (tawḥīd).
(Aṭwārā) – Refers to the various stages and conditions of creation: first the elements, then nutritional compounds, then their merging into the body, then the drop of fluid (nutfah), then the clot (‘alaqah), then the lump (muḍghah), then bones, flesh, fat, and blood, then the soul being breathed in, then being brought into the world—
followed by infancy, youth, old age, along with phases of health and sickness, wealth and poverty.
It also alludes to the variation in character and behavior.
This is a clear proof of Allah the Exalted’s power and oneness.
[15] This is the second rational, external (āfāqī) proof.
It refers to the signs of Allah’s power and oneness visible in the universe—such as the creation of the heavens, the sun, the moon, and their precise order and function—all of which point to the existence and unity of a Wise and Powerful Creator.
[16] This is the third rational, external (āfāqī) proof, which includes two blessings despite their difference in the way they give light.
(Fīhinna) – Although the word is plural, it refers to a single sky—specifically the lowest heaven. This expression is used because the moon’s light, though intended for the people of the earth, also appears above in the skies. The preposition fī here indicates position or direction.
(Nūran) – This refers to light that exists alongside darkness (i.e., the moon), while (sirājan) – means a source of light that removes darkness entirely (i.e., the sun).
So, during the moon’s presence, darkness remains at night, whereas during the sun’s presence, the darkness disappears.
[17,18] This is the fourth rational, external (āfāqī) proof. In the second verse, both death and resurrection are mentioned to affirm the power of Allah the Exalted.
(Anbatakum) – This refers to the creation and growth of humans, who were created from the earth. After infancy, He caused them to grow, and after being small in stature, He granted them height and full form.
[19,20] This is the fifth rational proof. First, it was mentioned that the earth is the material from which humans are created, and now it is mentioned that the earth is also their place of livelihood.
(Bisāṭan) – Meaning Allah has made benefiting from and settling on the earth easy—just like using a spread-out carpet is easy for comfort and use.
(Fijājān) – This is a description of subulan (paths), meaning wide and spacious routes that are not confusing for those who travel on them.