His saying, exalted and majestic is He: "Did you not see that Allah sent down from the sky water, and We brought forth thereby fruits of varying colors? And from the mountains are [some] ridges white and red, of varying colors, and [others] raven black." "And among people and moving creatures and grazing livestock are [various] colors likewise. Only those fear Allah, among His servants, who have knowledge. Indeed, Allah is Exalted in Might and Forgiving."

The vision in His saying, the Most High: "Did you not see" is the vision of the heart. Every stopping point in the Qur'an regarding vision is a vision of the heart; because the proof is established by it. However, the vision of the heart cannot be established at all except upon a sense. Sometimes the sense may be sight, and it may be otherwise. This is known according to the thing being spoken about. And "that" is a connector that serves the two objects of the vision. This is the view of Sibawayh, because "that" is with what has entered upon it a sentence, and this is not required in your saying: I saw and I thought that; because your saying that is not a sentence as "that" is. And the view of Al-Zajjaj is that the second object is omitted, its estimation being: Did you not see that Allah sent down from the sky water truly? And he returned from addressing the mention of the absent to the speaker with the pronoun of greatness, for it is more awe-inspiring in expression.

And His saying, the Most High: "its colors" may mean yellow, red, white, black, and other than that. This is supported by the consistency of mentioning these colors afterwards. And it may mean the types, and the one considered in this interpretation is of greater number.

And "ridges" is the plural of "ridge," which is the way that is from the land and the mountain, like a large connected piece in length. From it is the saying of Imru' al-Qais: "As if his ridges and the ridge of his back are like a stream flowing between them."

And Abu Ubaidah narrated in some of his books that it is said: "ridges" in the plural of "new," and there is no entrance for the meaning of new in this verse. And Al-Zuhri read: [ridges] with a فتح on the جيم.

And His saying, the Most High: "and raven black" are two words for one meaning. And the Prophet, blessings and peace be upon him, said: "Indeed, Allah dislikes the old man who is raven black," meaning the one who dyes with black. And he presented the more eloquent description, which would have been right to come later, and likewise it is in meaning. However, the speech of eloquent Arabs often comes in this manner.

And His saying, exalted is He: ﴿Its colors are different﴾, there is an omitted phrase before it to which the pronoun returns. Its estimation is: "And the animals are a creation whose colors are different." And the creatures include people and animals, but they were mentioned as a reminder of both. And His saying: ﴿"Thus"﴾ can be understood as part of the first speech, so stopping at it is good. Many of the interpreters have gone to this. It can also be understood as part of the second speech, coming out as a cause, as if He said: Just as the power has come in all of this, indeed, those who truly fear Allah among His servants are the scholars, meaning those who acquire these lessons, those who reflect upon them. Some of the interpreters said: Fear is the head of knowledge, and this statement is an admonitory phrase that does not hold up under critique. Rather, the correct and consistent statement is that knowledge is the head of fear and its cause. And what has been reported from the Prophet, blessings and peace be upon him, that he said: "The fear of Allah is the head of all wisdom," and he said: "The head of wisdom is the fear of Allah." This is the enlightening speech. Ibn Abbas, may Allah be pleased with them, said: "Suffice it for asceticism to be knowledge." And Masruq said: "Suffice it for a person to have knowledge that he fears Allah." And He, exalted is He, said: ﴿He will remember who fears﴾ [Al-A'la: 10]. And he, peace be upon him, said: "The most knowledgeable of you about Allah is the one who fears Him the most." And Al-Rabi' ibn Anas said: "Whoever does not fear Allah is not a scholar." It is said that the opening of the Psalms is: "The head of wisdom is the fear of Allah." And Ibn Mas'ud said: "Suffice it for the fear of Allah to be knowledge, and being deceived by Him is ignorance." And Mujahid and Al-Sha'bi said: "Indeed, the scholar is the one who fears Allah." And [indeed] in this verse is for specifying the scholars, not for limitation. It is a term that is suitable for limitation, and it can also come without it. And indeed, this is known according to the meaning in which it came. So if you say: Indeed, the brave is Antarah, and you say: Indeed, Allah is one God, the difference becomes clear, so reflect upon it.

And this verse in its entirety is a proof of the Oneness and Power, and the purpose of it is to establish the proof against the disbelievers of Quraysh.