Surah Naziat ayat 30 Tafsir Quran 79:30

﴿وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا﴾
[ النازعات: 30]

79:30 And after that He spread the earth.

and after that He spread out the earth He made it flat for it had been created before the heaven but without having been spread out;

and the earth did He prepare for life at a later date

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; ءَأَنتُمْ ( Are you ) `O people' أَشَدُّ خَلْقاً أَمِ السَّمَآءُ ( more difficult to create or is the heaven... ) meaning, `rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ ( the creation of the heavens and the earth is greater than the creation of mankind; ) ( 40:57 ) And His saying; أَوَلَـيْسَ الَذِى خَلَقَ السَّمَـوتِ وَالاٌّرْضَ بِقَـدِرٍ عَلَى أَن يَخْلُقَ مِثْلَهُم بَلَى وَهُوَ الْخَلَّـقُ 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, بَنَـهَا ( 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 ضُحَـهَا ( 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 ضُحَـهَا ( And He brings out its forenoon. ) meaning, He illuminated its day.
Then Allah says, وَالاٌّرْضَ بَعْدَ ذَلِكَ دَحَـهَا ( And after that He spread the earth, ) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَآءَهَا وَمَرْعَـهَا ( 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 أَرْسَـهَا ( 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, مَتَـعاً لَّكُمْ وَلاًّنْعَـمِكُمْ ( 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.

(79:30) and thereafter spread out the earth, *16

And after that He spread the earth. meaning

*16) " After that He spread out the earth " does not mean that Allah created the earth after the creation of the heavens, but it is a style of expression just like our saying after making mention of something: " Then this is noteworthy. " The object is not to express the sequence of occurrence between the two things but to draw attention from the first to the second thing although both may exist together.
Several instances of this style are found in the Qur'an, e.g.
in Surah Al-Qalam it is said: " ( He is ) oppressive, and after that, ignoble by birth. " This dces not mean that first he became oppressive and then he turned ignoble by birth, but it means: " He is oppressive, and above alI, ignoble by birth. " Likewise, in Surah Al-Balad it is said: " Should free a slave...then be of those who believe. " This also dces not mean that first he should act righteously and then believe.
but that along with doing righteous deeds he should also be characterised by belief.
Here, one should also understand that at some places in the Qur'an the creation of the earth has been mentioned first and then the creation of the heavens, as in Al-Baqarah: 29, and at others the creation of the heavens has been mentioned first and then of the earth, as in these verses.
There is, in fact, no contradiction in this.
At no place the object is to tell what was created first and what afterwards, but wherever the context requires that the excellences of the power of AIlah be made prominent, the heavens have been mentioned first and then the earth, and where the context requires that the people be made to appreciate and acknowledge the blessings that they are benefiting by on the earth, the mention of the earth has been made before that of the heavens.
( For further explanation, see E.N's 13,14 of Ha Mim As-Sajdah ).

 

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; ءَأَنتُمْ ( Are you ) `O people' أَشَدُّ خَلْقاً أَمِ السَّمَآءُ ( more difficult to create or is the heaven... ) meaning, `rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ ( the creation of the heavens and the earth is greater than the creation of mankind; ) ( 40:57 ) And His saying; أَوَلَـيْسَ الَذِى خَلَقَ السَّمَـوتِ وَالاٌّرْضَ بِقَـدِرٍ عَلَى أَن يَخْلُقَ مِثْلَهُم بَلَى وَهُوَ الْخَلَّـقُ 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, بَنَـهَا ( 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 ضُحَـهَا ( 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 ضُحَـهَا ( And He brings out its forenoon. ) meaning, He illuminated its day.
Then Allah says, وَالاٌّرْضَ بَعْدَ ذَلِكَ دَحَـهَا ( And after that He spread the earth, ) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَآءَهَا وَمَرْعَـهَا ( 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 أَرْسَـهَا ( 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, مَتَـعاً لَّكُمْ وَلاًّنْعَـمِكُمْ ( 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.

( And after that He spread the earth ) even then He spread it on the water; it is also said: 2,000 years after that He spread it on the water,

And after that He spread the earth;

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