Surah Nuh ayat 12 Tafsir Quran 71:12

﴿وَيُمْدِدْكُم بِأَمْوَالٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّاتٍ وَيَجْعَل لَّكُمْ أَنْهَارًا﴾
[ نوح: 12]

71:12 And give you increase in wealth and children and provide for you gardens and provide for you rivers.

and furnish you with wealth and sons and assign to you gardens orchards and assign to you running rivers.

and bestow on you wealth, progeny and manpower, and gardens and orchards abounding in streams and rivers, and make all grace abound in you

Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years.
He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path.
So he ( Nuh ) said, رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً ( O my Lord! Verily, I have called to my people night and day, ) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.' فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً ( But all my calling added nothing but to (their ) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.' وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ ( And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments, ) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ ( And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation ) that you may overcome.") ( 41:26 ) وَاسْتَغْشَوْاْ ثِيَابَهُمْ ( covered themselves up with their garments, ) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying." وَأَصَرُّواْ ( and persisted, ) meaning, they continued in what they were upon of associating partners with Allah and great disbelief. وَاسْتَكْبَرُواْ اسْتِكْبَاراً ( and magnified themselves in pride. ) meaning, they were turned away from following the truth and submitting to it. ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً ( Then verily, I called to them openly. ) meaning, openly among the people. ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ ( Then verily, I proclaimed to them in public, ) meaning, with open speech and a raised voice. وَأَسْرَرْتُ لَهُمْ إِسْرَاراً ( and I have appealed to them in private. ) meaning, in discussions with them.
So he tried various types of propagation to be more effective with them. What Nuh said when He called His People to Allah فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً ( I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; ) meaning, `return to Him and turn away from what you are involved in.
Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance.
He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said, فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً ( I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, ) meaning, continuous rain.
Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah.
This has been reported from the Commander of the faithful, `Umar bin Al-Khattab.
He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness.
Among these Ayat: فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً ( I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh.
Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years.
He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path.
So he (Nuh ) said, رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً ( O my Lord! Verily, I have called to my people night and day, ) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.' فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً ( But all my calling added nothing but to (their ) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.' وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ ( And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments, ) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.
n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years.
He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path.
So he ( Nuh ) said, NnA ? What Nuh said when He called His People to Allah فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً ( I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; ) meaning, `return to Him and turn away from what you are involved in.
Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance.
He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said, فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً ( I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, ) meaning, continuous rain.
Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah.
This has been reported from the Commander of the faithful, `Umar bin Al-Khattab.
He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness.
Among these Ayat: فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً ( I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, ) Then he ( `Umar ) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It ( Midrar ) means some of it ( rain ) following others." Concerning Allah's statement, وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً ( And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers. ) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky.
He will cause the blessings of the earth and crops to grow for you.
He will increase your live stock animals for you and give you more wealth and children.
This means that He will give you more wealth, more children and gardens with various types of fruits.
He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement.
Then He made it balanced for them by using intimidation.
He said, مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً ( What is the matter with you, that you do not hope for any Waqar from Allah ) meaning, great majesty.
This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak.
Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified.
Meaning, you do not fear His punishment and His vengeance." وَقَدْ خَلَقَكُمْ أَطْوَاراً ( While He has created you (in ) Atwar ( stages ).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh.
Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this.
Concerning Allah's statement, أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً ( See you not how Allah has created the seven heavens in tiers ) meaning, one above another.
Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements ( of the heavenly bodies ) and the eclipses.
It is known that they ( the scholars ) have many different opinions about these matters that we will not discuss here.
The only intent here is that Allah أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً ( Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp ) meaning, He made a distinction between them ( the sun and moon ) in reference to their lighting.
He made each one of them in a set manner with a distinct quality so that the night and day may be known.
They ( the night and day ) are known by the rising and setting of the sun.
He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled.
This shows the passing of months and years.
This is as Allah said, هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ ( It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning.
Allah did not create this but in truth.
He explains the Ayat in detail for people who have knowledge. ) ( 10:5 ) Concerning Allah's statement, وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً ( And Allah has brought you forth from the (dust of ) earth) This ( Nabat ) is a verbal noun ( for emphasis ) and its usage here is most excellent. ثُمَّ يُعِيدُكُمْ فِيهَا ( Afterwards He will return you into it (the earth ),) ( 71:18 ) meaning, when you die. وَيُخْرِجُكُمْ إِخْرَاجاً ( And bring you forth. ) meaning, on the Day of Judgement He will repeat your creation just as He first originated you. وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً ( And Allah has made for you the earth a wide expanse. ) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains. لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً ( That you may go about therein in broad roads. ) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions.
All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth.
It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits.
For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures.
Therefore, He is the One Who it is obligatory to worship, and accept as One God.
No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great. قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً

(71:12) and will provide you with wealth and children, and will bestow upon you gardens and rivers. *12

And give you increase in wealth and meaning

*12) This theme has been expressed at several places in the Qur'an that the rebellious attitude against God causes man to lead a wretched life not only in the Hereafter but also in this world, Contrary to this, if a nation adopts the way of faith and piety and obedience to Divine Commands, instead of disobedience, it benefits it not only in the Hereafter but also in the world; it is favoured with every kind of blessing.
In Surah Ta Ha it has been said: " And whoever turns away from My Admonition, will have a wretched life in the world, and We shall raise him up blind on the Day of Resurrection. " ( v.
124 ).
In Surah AI-Ma'idah it has been said: " Had the people of the Book observed the Torah and the Gospel and the other Books which had been sent down by their Lord, abundance of provisions would have been given to them from above and from beneath. " ( v.
66 ).
In Al-A`raf: " Had the people of the settlements believed and adopted the way of piety, We would have opened on them doors of blessings from the heavens and the earth. " ( v.
96 ).
In Surah Hud, the Prophet Hud addressed his people, saying: " And O my people, beg forgiveness of your Lord, then turn to Him in penitence, and He will open the gates of heavens for you and add more strength to your present strength. " ( v.
52 ).
Through the Holy Prophet himself in this very Surah Hud, the people of Makkah have been admonished to the effect: " And you should beg forgiveness of your Lord, then return to Him, and He will provide you with good provisions of life till an appointed term. " ( v.
3 ).
According to the Hadid, the Holy Prophet said to the Quraish: " There is a word which.
if you accept, would enable you to rule over the Arab as well as the non-Arab world. " ( For explanation, see E.N.
96 of Al-Ma'idah, E.N.'s 3, 57 of Hud, E.N.
105 of Ta Ha; Introduction to Surah Suad ), Acting on this same instruction from the Qur'an, once during a famine Hadrat `Umar came out to invoke Allah for the rain and begged only forgiveness of Him.
The people said: " O Commander of the Faithful.
you have not prayed for the rain. " He replied: " I have knocked at the doors of heaven wherefrom the rain is sent down ", and then he recited these verses of Surah Nuh to them.
( Ibn Jarir, Ibn Kathir ).
Likewise, when in the assembly of Hadrat Hasan Basri, a person complained of drought, he said to him " Beg forgiveness of Allah. " Another person complained of poverty, a third one said .that he was not being blessed with children, a fourth one said that his harvest had failed, and he continued to remind everyone to beg forgiveness of Allah.
The people asked: " How is it that you have suggested to all the people one and the same cure for the different complaints? He in response recited these verses of Surah Nuh to them " ( Al-Kashshaf ).

 

Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years.
He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path.
So he ( Nuh ) said, رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً ( O my Lord! Verily, I have called to my people night and day, ) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.' فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً ( But all my calling added nothing but to (their ) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.' وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ ( And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments, ) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ ( And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation ) that you may overcome.") ( 41:26 ) وَاسْتَغْشَوْاْ ثِيَابَهُمْ ( covered themselves up with their garments, ) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying." وَأَصَرُّواْ ( and persisted, ) meaning, they continued in what they were upon of associating partners with Allah and great disbelief. وَاسْتَكْبَرُواْ اسْتِكْبَاراً ( and magnified themselves in pride. ) meaning, they were turned away from following the truth and submitting to it. ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً ( Then verily, I called to them openly. ) meaning, openly among the people. ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ ( Then verily, I proclaimed to them in public, ) meaning, with open speech and a raised voice. وَأَسْرَرْتُ لَهُمْ إِسْرَاراً ( and I have appealed to them in private. ) meaning, in discussions with them.
So he tried various types of propagation to be more effective with them. What Nuh said when He called His People to Allah فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً ( I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; ) meaning, `return to Him and turn away from what you are involved in.
Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance.
He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said, فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً ( I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, ) meaning, continuous rain.
Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah.
This has been reported from the Commander of the faithful, `Umar bin Al-Khattab.
He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness.
Among these Ayat: فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً ( I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh.
Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years.
He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path.
So he (Nuh ) said, رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً ( O my Lord! Verily, I have called to my people night and day, ) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.' فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً ( But all my calling added nothing but to (their ) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.' وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ ( And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments, ) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.
n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years.
He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path.
So he ( Nuh ) said, NnA ? What Nuh said when He called His People to Allah فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً ( I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; ) meaning, `return to Him and turn away from what you are involved in.
Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance.
He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said, فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً ( I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, ) meaning, continuous rain.
Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah.
This has been reported from the Commander of the faithful, `Umar bin Al-Khattab.
He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness.
Among these Ayat: فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً ( I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, ) Then he ( `Umar ) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It ( Midrar ) means some of it ( rain ) following others." Concerning Allah's statement, وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً ( And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers. ) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky.
He will cause the blessings of the earth and crops to grow for you.
He will increase your live stock animals for you and give you more wealth and children.
This means that He will give you more wealth, more children and gardens with various types of fruits.
He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement.
Then He made it balanced for them by using intimidation.
He said, مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً ( What is the matter with you, that you do not hope for any Waqar from Allah ) meaning, great majesty.
This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak.
Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified.
Meaning, you do not fear His punishment and His vengeance." وَقَدْ خَلَقَكُمْ أَطْوَاراً ( While He has created you (in ) Atwar ( stages ).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh.
Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this.
Concerning Allah's statement, أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً ( See you not how Allah has created the seven heavens in tiers ) meaning, one above another.
Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements ( of the heavenly bodies ) and the eclipses.
It is known that they ( the scholars ) have many different opinions about these matters that we will not discuss here.
The only intent here is that Allah أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً ( Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp ) meaning, He made a distinction between them ( the sun and moon ) in reference to their lighting.
He made each one of them in a set manner with a distinct quality so that the night and day may be known.
They ( the night and day ) are known by the rising and setting of the sun.
He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled.
This shows the passing of months and years.
This is as Allah said, هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ ( It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning.
Allah did not create this but in truth.
He explains the Ayat in detail for people who have knowledge. ) ( 10:5 ) Concerning Allah's statement, وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً ( And Allah has brought you forth from the (dust of ) earth) This ( Nabat ) is a verbal noun ( for emphasis ) and its usage here is most excellent. ثُمَّ يُعِيدُكُمْ فِيهَا ( Afterwards He will return you into it (the earth ),) ( 71:18 ) meaning, when you die. وَيُخْرِجُكُمْ إِخْرَاجاً ( And bring you forth. ) meaning, on the Day of Judgement He will repeat your creation just as He first originated you. وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً ( And Allah has made for you the earth a wide expanse. ) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains. لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً ( That you may go about therein in broad roads. ) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions.
All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth.
It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits.
For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures.
Therefore, He is the One Who it is obligatory to worship, and accept as One God.
No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great. قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً

( And will help you with wealth ) camels, bovines, sheep ( and sons ) and daughters; this is because Allah had stopped their wives and beasts from conceiving for 40 years, ( and will assign unto you Gardens and will assign unto you rivers ) flowing rivers for your own benefits. This is because Allah had, before this, destroyed their fields and made their rivers dry for 40 years.

'And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers."

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