ثُمَّ شَقَقنَا الأَرضَ شَقًّا

Then We split the earth into fissures.

EXEGESIS

Shaqaqnā/shaqqan (we split/into fissures): the verb shaqqa means to split something.^{‎[1]Tibyan, 10/275, Raghib, p. 459, sh-q-q.}
Its core meaning is that of being cleft asunder, regardless of whether this results in actual separation or whether it occurs in something material or abstract. From this core meaning it can be used to mean different things, such as to be divided regarding some matter, And if you fear a split (shiqāq) between the two of them, then appoint an arbiter from his relatives and an arbiter from her relatives (4:35); or a difficult matter (mashaqqah), which causes a person to feel like they are about to rupture, and I do not want to be hard on (ashuqqa) you (28:27).^{‎[2]See Tahqiq, 6/113-115, sh-q-q.}

Here it means that the earth is split open when plants sprout from it.^{‎[3]Tibyan, 10/275; Razi, 31/59.}
The word thumma (then) reinforces this understanding, as it indicates that the splitting of the earth is done as a result of the rain spoken of in the previous verse. This is also what is understood from the usage of the article fa to start the next verse,^{‎[4]Mizan, 20/209.}
which indicates consequentiality – that the plants sprout as a result of the rain and splitting of the earth.

Like in the previous verse, the verse ends with the cognate accusative (shaqqan) of the initial verb (shaqaqnā), the former which is here translated as into fissures.

EXPOSITION

The splitting of the earth which allows plants to grow is truly a miraculous phenomenon; that a tiny seed should react to the water and soil in such a manner that it sprouts to a plant many times in size, pushing aside heavy soil in order to reach out from the darkness towards the light which it knows is awaiting it above the earth. The similarity to the spiritual endeavour of man is striking.

Makārim Shīrāzī offers a different interpretation for splitting the earth, which he considers to be possibly the best interpretation. Based on this interpretation, it refers to the rains splitting rocks. He says that in the beginning, the surface of the earth was hard rock, but slowly rains eroded it, splitting it into smaller pieces, until it was broken down and shaped into soft earth. He further points out that this process is ongoing in a different manner still today.^{‎[5]Nemuneh, 26/148.}

It is worthy to note that the verbs used in both this and the previous verse are not only very rhythmic and aurally pleasing, but also very emphatic and forceful. God does not simply send down rain or open the earth, he pours down the rain, and he tears open the earth. This is perhaps to remind the reader of the vast scale of these natural phenomena and the divine agency behind each one.

REVIEW OF TAFSĪR LITERATURE

It is suggested that splitting of the earth could intend when the earth is tilled for sowing crops.^{‎[6]Zamakhshari, 4/704; Muhit, 10/410.}
This is unlikely though, as the context of these verses is to mention how nature has been prepared by God with boons for mankind.

INSIGHTS FROM OTHER TRADITIONS

1. ‘He waters the mountains from his upper chambers; the land is satisfied by the fruit of his work.’^{‎[7]Psalms 104:13.}
   

[1] Tibyan, 10/275, Raghib, p. 459, sh-q-q.
[2] See Tahqiq, 6/113-115, sh-q-q.
[3] Tibyan, 10/275; Razi, 31/59.
[4] Mizan, 20/209.
[5] Nemuneh, 26/148.
[6] Zamakhshari, 4/704; Muhit, 10/410.
[7] Psalms 104:13.