Say, "Who provides for you from the heavens and the earth?" Say, (34:24)

Almuntakhab Fi Tafsir Alquran Alkarim

Ask them O Muhammad: Who provides you with livelihood from the heavens - rain, heat, light- and from the earth (plants, animals, springs, oil, minerals and treasures)! And say to them: It is Allah and say to them: Obviously some of us are treading the path of truth and righteousness and the others treading the path leading to the loss in the maze of error

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(34:24) Ask them, (O Prophet): 'Who provides you sustenance from the heavens and the earth?' Say: 'Allah. *42 Now, inevitably only one of us is rightly guided, either we or you; and the other is in manifest error.' *43

Say, "Who provides for you from the heavens and the earth?" Say, meaning

*42) There is a subtle gap between the question and the answer. The addressees were the mushriks who not only did not disbelieve in the existence of Allah but also knew and believed that the keys of the provisions are in His hand. But in spite of this they held others also as Allah's associates in His work. Now when they were confronted with the question: `Who gives you sustenance from the heavens and the earth?" they were put in a tight comer. If they mentioned another beside Allah they would say a thing contrary to their own and their people's creed. If they showed stubbornness and said such a thing, they feared that their own people would immediately refute them. And if they acknowledged that AIlah alone is their Sustainer, they would immediately be confronted with the next question:'Then, why and what for have you made these others your gods?" When Allah is the Sustainer, why should these others be served and worshipped? Thus they stand confused and bewildered. Neither can they say that Allah alone is the Sustainer nor that another god is the sustainer. When the questioner sees that they do not make any answer, he himself answers his question and says, Allah."
*43) This sentence contains an important point of the wisdom of preaching. The logical conclusion of the question and answer cited above would be that the one who serves and worships Allah should be on right guidance and the one who worships others beside Him should be misguided. Therefore, apparently, the conclusion should have been: `Then, we are rightly guided and you are misguided." But such a plain and straight reply, although correct and true, would not have been a wise thing from the point of view of preaching. For when a person is addressed and told plainly that he is misguided and the speaker claims to be rightly-guided himself, he will become obdurate and will never be inclined to accept and acknowledge the truth. As the Messengers of Allah are not sent only for the sake of speaking the plain truth, but are also entrusted with the duty of reforming the wrongdoers as tactfully as possible, AIlah has not asked His Prophet to cell them plainly, after the question and answer, that they are all misguided and that he atone is rightly-guided. Instead of this, it was said: `Tell them: it has become clear that we regard as our Deity only Him Who is the Sustainer, and you have taken as deities those who are not sustainers. Now, it is not possible that both you and we should be on right guidance simultaneously. Only one of us can be rightly-guided, and the other inevitably will be misguided. Now it is for you to consider and judge who is being proved by reason to be in the right and who in the wrong. "
 

Say, "Who provides for you from the heavens and the earth?" Say, meaning in Urdu

(اے نبیؐ) اِن سے پوچھو، "کون تم کو آسمانوں اور زمین سے رزق دیتا ہے؟" کہو "اللہ اب لامحالہ ہم میں اور تم میں سے کوئی ایک ہی ہدایت پر ہے یا کھلی گمراہی میں پڑا ہوا ہے"