Surah Naziat ayat 33 Tafsir Quran 79:33

﴿مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ﴾
[ النازعات: 33]

79:33 As provision for you and your grazing livestock.

as a source of sustenance an object denoting reason for an implied verbal clause in other words fa‘ala dhālika mut‘atan or tamtī‘an ‘He did this to provide a source of sustenance’ for you and your flocks an‘ām is the plural of na‘am which are camels cows and sheep.

All being instrumental in supplying provisions for you and for your cattle

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.

(79:33) all this as provision for you and your cattle. *18

As provision for you and your grazing meaning

*18) In these verses arguments have been given for the Resurrection and life after death from two aspects: first, that it is not at all difficult to establish these for the power of that God Who has made this vast and huge universe with such wonderful balance and this earth with such provisions.
Second, that the pointers to the perfect wisdom of Allah which are clearly visible in the universe and the earth, point out that nothing is happening here purposelessly.
The balance that exists between countless of the stars and planets and galaxies in the heavens testifies that all this has not happened haphazardly but there is a well thought-out plan working behind it.
The regular alternation of the night and day is an evidence that this system has been established with supreme wisdom and knowledge for making the earth a home and place of settlement.
On this very earth are found regions where the alternation of the night and day takes place within 24 hours and also those regions where there are longer days and longer nights.
A very large part of the earth's population lives in the first kind of the regions.
Then as the days and nights go on becoming longer and longer, life goes on becoming harder and harder and population thinner and thinner.
So much so that the regions where there are six-month-long days and six-month-long nights, are not at all fit for human settlement.
Arranging both these types of the land on this very earth Allah has provided the evidence that this regular order of the alternation of night and day has not come about accidentally but has been brought about with great wisdom precisely in accordance with a scheme to make the earth a place fit for human settlement.
Likewise, spreading out the earth so that it becomes a fit place to live in, providing in it that water which should be palatable for man and animal and a cause of growth for vegetation, setting in it mountains and creating all those things which may become a means of life for both man and animal- all these are a manifest sign that they are not chance happenings of the purposeless works of a care-free person but each one of these has been arranged purposefully by a Supreme, Wise Being.
Now every sensible and intelligent man can consider for himself whether the necessity and occurrence of the Hereafter is the requirement of wisdom or its negation.
The person who in spite of seeing all this says that there is no Hereafter, in fact, says that everything in the universe is happening wisely and purposefully, but only the creation of man on the earth as a being endowed with sense and power is meaningless and foolish.
For there could be nothing more purposeless than delegating to man vast powers of appropriation in the earth and providing him an opportunity to do good as well as evil deeds but then failing to ever subject him to accountability.

 

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.

( A provision for you ) water of benefit to you ( and for your cattle ) water and pasture benefit your cattle.

(To be) a provision and benefit for you and your cattle.

Page 584 English transliteration