Surah Naziat ayat 19 Tafsir Quran 79:19

﴿وَأَهْدِيَكَ إِلَىٰ رَبِّكَ فَتَخْشَىٰ﴾
[ النازعات: 19]

79:19 And let me guide you to your Lord so you would fear [Him]?'"

and allow me to guide you to your Lord to show you how to know Him ma‘rifa by way of proofs so that you may have fear of Him?” ’

I will guide you to the path of Allah your Creator, and thus you will find your innermost thoughts and being have become sensible of Him and your secret feelings will urge you to pay your duty to Him

Has there come to you the story of Musa ( 15 )When his Lord called him in the holy valley of Tuwa ( 16 )Go to Fir'awn; verily, he has transgressed all bounds ( 17 )And say to him: "Would you purify yourself? ( 18 )"And that I guide you to your Lord, so you should fear Him? ( 19 )Then he showed him the great sign ( 20 )But he denied and disobeyed ( 21 )Then he turned back, striving ( 22 )So he gathered and called out ( 23 )Saying: "I am your lord, most high.
( 24 )So Allah seized him with punishing example for the Hereafter and the first ( life )( 25 )In this is a lesson for whoever fears ( 26 ) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa.
He mentions that he sent Musa to Fir'awn and He aided him with miracles.
Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment.
Thus is the punishment of whoever opposes you ( Muhammad ﷺ ) and rejects that which you have been sent with.
This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ ( In this is a Lesson for whoever fears. ) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ ( Has there come to you the story of Musa? ) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ ( When his Lord called him ) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ ( in the holy valley ) meaning purified طُوًى ( Tuwa ) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha.
So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ ( Go to Fir'awn; verily, he has transgressed all bounds. ) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ ( And say to him: "Would you purify yourself'?' ) meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit ( accept Islam ) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ ( And that I guide to your Lord, ) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ ( so that you fear ) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ ( Then he showed him the great sign. ) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ ( But he denied and disobeyed. ) meaning, he ( Fir'awn ) rejected the truth and opposed what Musa commanded him with of obedience.
So what happened with him was that his heart disbelieved, and Musa ( i.e., his call ) could not internally or externally affect it.
Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it.
This is because recognition is the knowledge of the heart, and faith is its action.
And it ( faith ) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ ( Then he turned back, striving. ) meaning, in responding to the truth with falsehood.
This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ ( So he gathered (his people ) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ ( Saying; I am your lord, most high." ) Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ( 'I have not known of any other god for you all other than me )( 28:38 ) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ ( So Allah seized him with a punishing example for the Hereafter and the first (life ). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ ( And on the Day of Resurrection, evil indeed is the gift gifted [ i.e., the curse (in this world ) pursued by another curse ( in this world ) pursued by another curse ( in the Hereafter ) ].)( 11:99 ) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ ( And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped. )( 28:41 ) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ ( In this is a lesson for whoever fears. ) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ ( 27.
Are you more difficult to create or is the heaven that He constructed? )( 28.
He raised its height, and has perfected it. )( 29.
Its night He covers and He brings out its forenoon. )( 30.
And after that He spread the earth, )( 31.
And brought forth therefrom its water and its pasture. )( 32.
And the mountains He has fixed firmly, )( 33.
As provision and benefit for you and your cattle. ) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ ( Are you ) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ( more difficult to create or is the heaven…? ) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ ( the creation of the heavens and the earth is greater than the creation of mankind; )( 40:57 ) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ ( Is not the One Who created the heavens and the earth, capable of creating the similar to them.
Yes, indeed! He is the Supreme Creator, the All-Knowing. )( 36:81 ) Then Allah says, بَنَاهَا ( He constructed ) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا ( He raised its height, and has perfected it. ) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness.
Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا ( Its night He covers and He brings out its forenoon. ) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear.
Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well.
In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا ( And He brings out its forenoon. ) meaning, He illuminated its day.
Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا ( And after that He spread the earth, ) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا ( And brought forth therefrom its water and its pasture. ) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven.
This means that He brought out what was in it with a forceful action.
This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا ( And the mountains He has fixed firmly, ) meaning, He settled them, made them firm, and established them in their places.
And He is the Most Wise, the All-Knowing.
He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ ( As provision and benefit for you and your cattle. ) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow.
He also made its mountains firm so that it ( the earth ) would be calmly settled with its dwellers, and He stabilized its dwelling places.
All of this is a means of beneficial enjoyment for His creatures ( mankind ) providing them of what cattle they need, which they eat and ride upon.
He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

(79:19) that I may direct you to your Lord and then you hold Him *8 in awe?' '

And let me guide you to your meaning

*8) Here, one should understand a few things well:
( 1 ) The dialogue that took place between the Prophet Moses and Allah Almighty at the time of appointing him to the office of Prophethood has been related at some places briefly and at others in full detail in the Qur'an as the occasion demanded.
Here; brevity was the need; therefore, only a resume has been given.
Fuller details are found in Ta Ha: 9-48, Ash-Shua`ra': 10-17, An=Naml: 7-12, AI-Qasas: 29-35.

( 2 ) The rebellion of the Pharaoh referred to here relates to his transgressing the bounds of service and rebelling both against the Creator and against His creatures.
As for his rebellion against the Creator, it is being mentioned a little below when he gathered his people together and prolaimed: " I am your lord, the supreme. " As against the creatures his rebellion was that he had divided his subjects into classes; he treated the weak classes tyrannically and had reduced his entire nation to slavery as has been mentioned in Al-Qasas: 4 and Az-Zukhruf: 54.

( 3 ) The instruction given to Moses was: " Go, you and your brother Aaron, to Pharaoh for he has transgressed all bounds.
Talk to him gently; maybe that he is convinced by admonition or is imbued with fear. " ( Ta Ha: 44 ).
One model of the gentle speech has been given in these verses, which shows what right method a preacher should adopt when preaching to a perverted man.
Other models are given in Ta Ha: 49-52, Ash-Shua`ra': 23-28, and Al-Qasas: 37.
These verses are of those in which Allah has taught the correct methods of preaching Islam in the Qur'an.

( 4 ) The Prophet Moses had not been sent to Pharaoh only for the deliverance of the children of Israel as some people seem to think but the primary object of his appointment was to show Pharaoh and his people the right way, and the second object was that if he did not accept the right way, the children of Israel ( who in fact were a Muslim people ) should be taken out of his slavery and from Egypt.
This thing becomes plain from these verses too, for there is no mention whatever in these of the deliverance of the children of Israel, but the Prophet Moses has been commanded to present the message of the Truth before Pharaoh, and this is confirmed by those verses also in which the Prophet Moses has preached Islam as well as demanded freedom of the children of Israel, e.g.
see Al-A`raf 104-105, Ta Ha: 47-52, Ash-Shua ara': 16-17, 23-28.
( For further explanation, see E.N.
74 of Yunus ).

( 5 ) Here, " to adopt purity " means to adopt purity of belief, morals and deeds, or, in other words, to accept Islam.
Ibn Zaid says: " Wherever in the Qur'an the word tazakka ( purity ) has been use, it implies acceptance of Islam. " As an example of this he has cited the following three verses: " And this is the reward of him who adopts purity ", i.e.
accepts Islam; " and what would make you know that he might adopt purity ", i.e.
becomes a Muslim ( `Abasa:3 ); " And you would not be responsible if he did not adapt purity ", i.e.
did not become a Muslim ( `Abasa: 7 ).
( Ibn Jarir ).

( 6 ) " That I may guide you to your Lord so that you may have fear ( of Him ) " means: " When you recognize your Lord and come to know that you are His slave, and not a free man, you will inevitably have fear of Him in your heart, for fear of God is the thing on which depends the right attitude of man in the world.
Without the knowledge and fear of God no purity of the self can be possible. "
 

Has there come to you the story of Musa ( 15 )When his Lord called him in the holy valley of Tuwa ( 16 )Go to Fir'awn; verily, he has transgressed all bounds ( 17 )And say to him: "Would you purify yourself? ( 18 )"And that I guide you to your Lord, so you should fear Him? ( 19 )Then he showed him the great sign ( 20 )But he denied and disobeyed ( 21 )Then he turned back, striving ( 22 )So he gathered and called out ( 23 )Saying: "I am your lord, most high.
( 24 )So Allah seized him with punishing example for the Hereafter and the first ( life )( 25 )In this is a lesson for whoever fears ( 26 ) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa.
He mentions that he sent Musa to Fir'awn and He aided him with miracles.
Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment.
Thus is the punishment of whoever opposes you ( Muhammad ﷺ ) and rejects that which you have been sent with.
This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ ( In this is a Lesson for whoever fears. ) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ ( Has there come to you the story of Musa? ) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ ( When his Lord called him ) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ ( in the holy valley ) meaning purified طُوًى ( Tuwa ) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha.
So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ ( Go to Fir'awn; verily, he has transgressed all bounds. ) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ ( And say to him: "Would you purify yourself'?' ) meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit ( accept Islam ) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ ( And that I guide to your Lord, ) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ ( so that you fear ) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ ( Then he showed him the great sign. ) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ ( But he denied and disobeyed. ) meaning, he ( Fir'awn ) rejected the truth and opposed what Musa commanded him with of obedience.
So what happened with him was that his heart disbelieved, and Musa ( i.e., his call ) could not internally or externally affect it.
Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it.
This is because recognition is the knowledge of the heart, and faith is its action.
And it ( faith ) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ ( Then he turned back, striving. ) meaning, in responding to the truth with falsehood.
This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ ( So he gathered (his people ) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ ( Saying; I am your lord, most high." ) Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ( 'I have not known of any other god for you all other than me )( 28:38 ) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ ( So Allah seized him with a punishing example for the Hereafter and the first (life ). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ ( And on the Day of Resurrection, evil indeed is the gift gifted [ i.e., the curse (in this world ) pursued by another curse ( in this world ) pursued by another curse ( in the Hereafter ) ].)( 11:99 ) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ ( And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped. )( 28:41 ) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ ( In this is a lesson for whoever fears. ) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ ( 27.
Are you more difficult to create or is the heaven that He constructed? )( 28.
He raised its height, and has perfected it. )( 29.
Its night He covers and He brings out its forenoon. )( 30.
And after that He spread the earth, )( 31.
And brought forth therefrom its water and its pasture. )( 32.
And the mountains He has fixed firmly, )( 33.
As provision and benefit for you and your cattle. ) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ ( Are you ) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ( more difficult to create or is the heaven…? ) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ ( the creation of the heavens and the earth is greater than the creation of mankind; )( 40:57 ) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ ( Is not the One Who created the heavens and the earth, capable of creating the similar to them.
Yes, indeed! He is the Supreme Creator, the All-Knowing. )( 36:81 ) Then Allah says, بَنَاهَا ( He constructed ) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا ( He raised its height, and has perfected it. ) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness.
Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا ( Its night He covers and He brings out its forenoon. ) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear.
Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well.
In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا ( And He brings out its forenoon. ) meaning, He illuminated its day.
Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا ( And after that He spread the earth, ) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا ( And brought forth therefrom its water and its pasture. ) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven.
This means that He brought out what was in it with a forceful action.
This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا ( And the mountains He has fixed firmly, ) meaning, He settled them, made them firm, and established them in their places.
And He is the Most Wise, the All-Knowing.
He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ ( As provision and benefit for you and your cattle. ) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow.
He also made its mountains firm so that it ( the earth ) would be calmly settled with its dwellers, and He stabilized its dwelling places.
All of this is a means of beneficial enjoyment for His creatures ( mankind ) providing them of what cattle they need, which they eat and ride upon.
He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

( Then I will guide thee ) I will call you ( to thy Lord and thou shalt fear (Him )) and therefore surrender to Him.

And that I guide you to your Lord, so you should fear Him?

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