Surah Al-Anbiyaa (21) — Ayah 31

(Ayah 31) ➊ { وَ جَعَلْنَا فِي الْاَرْضِ رَوَاسِيَ : ’’ رَوَاسِيَ ‘‘ ’’رَاسِيَةٌ‘‘} is the plural of {’’رَسَا يَرْسُوْ رُسُوًّا‘‘}, which is an active participle from {’’رَسَا يَرْسُوْ رُسُوًّا‘‘}, meaning embedded in the earth. Experts in geology have now discovered that a large part of the mountains is embedded beneath the earth.
➋ { اَنْ تَمِيْدَ بِهِمْ : ’’مَادَ يَمِيْدُ مَيْدًا وَ مَيْدَانًا‘‘} means to move, to become crooked. (Qamus) {’’ اَنْ تَمِيْدَ ‘‘} is originally {’’أَنْ لَا تَمِيْدَ‘‘}. This is the third argument, meaning that if these heavy mountains had not been embedded in the earth, it would have been in a constant state of earthquake and movement; it would not have had the balance and tranquility necessary for creatures to live. At any time, it could have tilted to one side, or been afflicted by earthquakes, causing the water of the sea, which covers seventy percent of the earth, to rush over the land, and not a single living being would remain on earth. Even now, sometimes Allah reminds us of His blessing through earthquakes, by which the water of the sea rushes over the land and destroys settlements for miles.
➌ { وَ جَعَلْنَا فِيْهَا فِجَاجًا سُبُلًا : ’’ فِجَاجًا ‘‘ ’’ فَجٌّ‘‘} is the plural, meaning open paths among the mountains. Zamakhshari has considered {’’ فِجَاجًا ‘‘} as the circumstantial qualifier from {’’سُبُلًا ‘‘}, because this indefinite noun is the attribute of {’’ سُبُلًا ‘‘} which has been advanced, as He said: «{ لِتَسْلُكُوْا مِنْهَا سُبُلًا فِجَاجًا }» [ نوح : ۲۰ ] “So that you may walk in its open paths.” That is, if these high and solid mountains had been situated in such a way that there were no paths in them, or if there were no slopes but they stood vertically, then people from one side of the land could not go to the other side, nor could people of one city meet those of another, nor could there be settlements on the mountains themselves. This is the perfection of Our power that We have made wide paths in the form of streams, passes, and slopes in the mountains, by which the mountains are as inhabited as the plains.
➍ { لَعَلَّهُمْ يَهْتَدُوْنَ:} so that they may find a way to go wherever they wish in the land, and so that by seeing the wonders of Allah’s power in the creation of the heavens, the earth, and the mountains, they may find the way to His oneness. Both meanings are included in {’’ يَهْتَدُوْنَ ‘‘}.

31. 1. That is, if these great mountains were not on the earth, the earth would have continued to shake and tremble, due to which the earth would have been deprived of the ability to become a dwelling and place of settlement for humans and animals. We placed the burden of mountains upon it and thus protected it from being unstable.

31. 2. This refers to either the earth or the mountains, meaning that spacious paths were made in the earth or passes were placed in the mountains, making it easy to travel from one region to another. Another meaning could be that through these, people are able to obtain the benefits and interests of their livelihood.

31. And We placed mountains on the earth so that it would not shake with them [27], and We made wide pathways [28] in it so that they might find their way [29].

[27] For the explanation of this sentence, see the footnote of Surah An-Nahl, verse number 15.
[28]
The Beginning of the Universe:

That is, mountains were created. Then valleys and streams formed within them. By these streams, humans were able to discern the ups and downs and thus identify paths to travel from one region to another. Then, many other kinds of signs were created in this earth. There are ravines in some places, small hills in others, passes in some places, and large mountains and streams elsewhere. In other words, Allah Almighty made the structure of the earth in such a way that a path is formed or can be made from one region to another.
[29] This sentence also has two meanings. One is clear: that they may find paths to walk upon the earth. The second meaning is that by reflecting on these signs of Allah, they may attain knowledge of Allah and the reality of things.