َ وَالْأَرْضَ بَعْدَ ذَلِكَ دَحَاهَا ﴿۳۰﴾ أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا ﴿۳۱﴾ وَالْجِبَالَ أَرْسَاهَا ﴿۳۲﴾ مَتَاعًا لَكُمْ وَلِأَنْعَامِكُمْ ﴿۳۳﴾ فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَى ﴿۳۴﴾ يَوْمَ يَتَذَكَّرُ الْإِنْسَانُ مَا سَعَى ﴿۳۵﴾ وَبُرِّزَتِ الْجَحِيمُ لِمَنْ يَرَى ﴿۳۶﴾ فَأَمَّا مَنْ طَغَى ﴿۳۷﴾ وَآثَرَ الْحَيَاةَ الدُّنْيَا ﴿۳۸﴾ فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَى ﴿۳۹﴾

﴾30﴿ Wal arda b'ada zaalika dahaaha.
﴾31﴿ 8 minha maa-aha wa mar 'aaha.
﴾32﴿ Wal jibala arsaaha.
﴾33﴿ Mataa'al lakum wali an 'aamikum.
﴾34﴿ Fa-izaa jaaa'atit taaam matul kubraa.
﴾35﴿ Yauma Yata zakkarul insaanu ma sa'aa.
﴾36﴿ Wa burrizatil-jaheemu limany-yaraa.
﴾37﴿ Fa ammaa man taghaa.
﴾38﴿ Wa aasaral hayaatad dunyaa
﴾39﴿ Fa innal jaheema hiyal maawaa.

﴾30﴿ And after that, He spread out the earth
﴾31﴿ He brought forth from it its water and its pasture
﴾32﴿ And Allah, the Exalted, firmly established the mountains
﴾33﴿ For your benefit and the benefit of your livestock
﴾34﴿ Then, when the great catastrophe comes
﴾35﴿ The day when man will remember what he has done
﴾36﴿ And Hell will be made visible to those who see it
﴾37﴿ So whoever has transgressed
﴾38﴿ And preferred the life of this world
﴾39﴿ Then surely Hell will be his abode

[30] After mentioning the celestial proof, the earthly proof is mentioned: (دَحَاهَا) — dahw refers to spreading out (expansion), and it is also used for preparing a place for dwelling. (بَعْدَ ذَلِكَ) — (Question:) From this verse, it appears that the Earth was created after the heavens, but in Surah Al-Baqarah (2:29) and Surah Fussilat (41:9), it appears that the Earth was created first? (Answer:) Ibn Kathir in the tafsir of Al-Baqarah said that regarding the creation of the Earth before the heavens, he is not aware of any disagreement among the scholars (meaning it is a consensus), except that Ibn Jarir narrated from Qatadah, and Qurtubi remained undecided on the matter. When Ibn Abbas (may Allah be pleased with them both) was asked, he replied that the Earth was created before the heavens, but after the heavens it was spread out. And Qurtubi gave another explanation — that baʿda means maʿa (along with), and the meaning of this togetherness is that both were created together, even if one preceded the other. This sequencing can also be called mention by succession.
[31,32,33] This is the explanation of dahw — that rivers and mountains were made in it, and it was prepared for the benefit of the creation. (مَاءَهَا) — the intended meaning of this water is the springs, mountains, etc., from which water is entrusted within the earth, and originally this water is from the sky. (وَمَرْعَاهَا) — this refers to plants and trees, upon which human benefits depend, meaning every type of grain, every type of fruit, wood and clothing, and fire that comes from the wood of the earth, and salt that is obtained from water.
[34,35,36] This warning of the Hereafter is through the mention of the terrors of the Day of Judgment up to verse (39). (الطَّامَّةُ) — originally, this word refers to a flood of water that fills up wells and pits. Ṭamm means to bury and to rise high. This is a name for the Day of Judgment — meaning a calamity that overwhelms everything and is greater than all other disasters. (لِمَنْ يَرَى) — this refers to every person who sees, whether a believer or a disbeliever. Therefore, afterward, both groups are explained in detail. And the believer, upon seeing Hell, will recognize the greater value of Paradise.
[37,38,39] (فَأَمَّا مَنْ طَغَى) — this is the response to (فَإِذَا), and it divides people into two categories: the rebellious disbeliever and the complete believer. The mention of the sinful (fāsiq) is omitted in most verses due to the balance of fear and hope. (طَغَى) — means to exceed the limits of the Shari'ah in the rights of Allah and the rights of His servants. Here, the highest degree of rebellion is meant — which is disbelief and polytheism. (وَآثَرَ الْحَيَاةَ الدُّنْيَا) — that is, he became so absorbed in the love of this world that he completely forgot the Hereafter.