Kingdom, Honour, Sustenance and Provision

قُلِ ٱللَّهُمَّ مَٰلِكَ ٱلۡمُلۡكِ تُؤۡتِي ٱلۡمُلۡكَ مَن تَشَآءُ وَتَنزِعُ ٱلۡمُلۡكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُۖ بِيَدِكَ ٱلۡخَيۡرُۖ إِنَّكَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ ٢٦ تُولِجُ ٱلَّيۡلَ فِي ٱلنَّهَارِ وَتُولِجُ ٱلنَّهَارَ فِي ٱلَّيۡلِۖ وَتُخۡرِجُ ٱلۡحَيَّ مِنَ ٱلۡمَيِّتِ وَتُخۡرِجُ ٱلۡمَيِّتَ مِنَ ٱلۡحَيِّۖ وَتَرۡزُقُ مَن تَشَآءُ بِغَيۡرِ حِسَابٖ ٢٧

Say (O Muhammad, pbuh): ‘O Allah! Possessor of the Kingdom, You give the kingdom to whom You will, and You take the kingdom from whom You will, and You endue with honour whom You will, and You humiliate whom You will. In your Hand is the good. Verily, You are able to do all things. You make the night enter into the day, and You make the day to enter into the night, You bring the living out of the dead, and You bring the dead out of the living. And You give wealth and sustenance to whom You will, without limit’.

Surah 3 Al-Imran Verse 26-27

• Those who disbelieved and disobeyed were seen to be prosperous, whereas the believers, with their devotion and loyalty to Allah, suffered all the deprivation, persecution and torment to which the Prophet (pbuh) and his followers were subjected around the year 3 AH. The contrasting state of the two groups of men was the reverse of what would naturally be expected. This raised disturbing questions in people’s minds about the underlying wisdom of this phenomenon. The verse conveys Allah’s answer

مَّن كَانَ يُرِيدُ ثَوَابَ ٱلدُّنۡيَا فَعِندَ ٱللَّهِ ثَوَابُ ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۚ وَكَانَ ٱللَّهُ سَمِيعَۢا بَصِيرٗا ١٣٤

Whoever desires a reward in this life of the world, then with Allah is the reward of this worldly life and of the Hereafter. And Allah is Ever All-Hearer, All-Seer.

Surah 4 An-Nisa Verse 134

• The people should not entertain the illusion that they have the power to make or mar the destinies of others, that if they were to withdraw support, people would be left helpless.
• Allah alone has the power to dispense the good of this world as well as that of the Hereafter, to lavish transient benefits as well as abiding felicity. It all depends on a man’s nature and the extent of his ambition – what kinds of benefits he seeks from Allah

وَإِن يَمۡسَسۡكَ ٱللَّهُ بِضُرّٖ فَلَا كَاشِفَ لَهُۥٓ إِلَّا هُوَۖ وَإِن يَمۡسَسۡكَ بِخَيۡرٖ فَهُوَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ ١٧ وَهُوَ ٱلۡقَاهِرُ فَوۡقَ عِبَادِهِۦۚ وَهُوَ ٱلۡحَكِيمُ ٱلۡخَبِيرُ ١٨

And if Allah touches you with harm, none can remove it but He, and if He touches you with good, then He is able to do all things. And He is the Irresistible, above His slaves, and He is the All-Wise, the Well-Acquainted.

Surah 6 Al-An’am Verse 17-18

فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوۡ كَذَّبَ بِ‍َٔايَٰتِهِۦٓۚ أُوْلَٰٓئِكَ يَنَالُهُمۡ نَصِيبُهُم مِّنَ ٱلۡكِتَٰبِۖ حَتَّىٰٓ إِذَا جَآءَتۡهُمۡ رُسُلُنَا يَتَوَفَّوۡنَهُمۡ قَالُوٓاْ أَيۡنَ مَا كُنتُمۡ تَدۡعُونَ مِن دُونِ ٱللَّهِۖ قَالُواْ ضَلُّواْ عَنَّا وَشَهِدُواْ عَلَىٰٓ أَنفُسِهِمۡ أَنَّهُمۡ كَانُواْ كَٰفِرِينَ ٣٧

Who is more unjust than one who invents a lie against Allah or rejects His Ayat? For such their appointed portion will reach them from the Book (of Decrees) until when Our messengers come to them to take their souls, they (the angels) will say: ‘Where are those whom you used to invoke and worship besides Allah’, they will reply, ‘They have vanished and deserted us’. And they will bear witness against themselves, that they were disbelievers.

Surah 7 Al-Araf Verse 37

• ‘appointed portion’ – refers to each person’s deeds, allotted provisions and age. All men, whether good or bad, have been granted a definite term in this world which they will spend and obtain their share of worldly happiness and misery
• ‘messengers’ – here refers to the angel of death and his assistants

وَلَا يَحۡزُنكَ قَوۡلُهُمۡۘ إِنَّ ٱلۡعِزَّةَ لِلَّهِ جَمِيعًاۚ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ ٦٥

And let not their speech grieve you (O Muhammad, pbuh) for all power and honour belong to Allah. He is the All-Hearer, the All-Knower.

Surah 10 Yunus Verse 65

وَأَنِ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِ يُمَتِّعۡكُم مَّتَٰعًا حَسَنًا إِلَىٰٓ أَجَلٖ مُّسَمّٗى وَيُؤۡتِ كُلَّ ذِي فَضۡلٖ فَضۡلَهُۥۖ وَإِن تَوَلَّوۡاْ فَإِنِّيٓ أَخَافُ عَلَيۡكُمۡ عَذَابَ يَوۡمٖ كَبِيرٍ ٣ إِلَى ٱللَّهِ مَرۡجِعُكُمۡۖ وَهُوَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ ٤

And (the Quran commanding you): ‘Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace. But if you turn away, then I fear for you the torment of a Great Day (Day of Resurrection). To Allah is your return, and He is able to do all things’.

Surah 11 Hud Verses 3-4

• If a person turns to Allah in sincere devotion, He will enable him to spend his life felicitously. Allah will lavish upon him His bounties, confer a variety of benedictions, provide a life of prosperity, grant peace and tranquillity, and cause him to live honourably rather than in ignominy and disgrace. The same idea has been brought forth elsewhere in the Quran in the following words:

مَنۡ عَمِلَ صَٰلِحٗا مِّن ذَكَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنٞ فَلَنُحۡيِيَنَّهُۥ حَيَوٰةٗ طَيِّبَةٗۖ وَلَنَجۡزِيَنَّهُمۡ أَجۡرَهُم بِأَحۡسَنِ مَا كَانُواْ يَعۡمَلُونَ ٩٧

“Whoever works righteousness – whether male or female while he (or she) is a true believer, verily, to him We will give good life…” Surah 16 An-Nahl Verse 97

The verse dispels the Satanic misconception that piety, honesty and responsible behaviour might at the most lead to man’s well being in the Next Life, but they certainly play havoc with his life in the present world. Under this mistaken notion it is believed that good people are inevitably destined to live in abject poverty and utter misery. In refuting this misconception, Allah makes it clear that those who live a righteous and Allah-fearing life will achieve success and esteemed position in this world as in the Next. For, a position of true honour in this world falls only to those who, out of their devotion to Allah, act righteously, who are known for their excellent morals, who adhere to propriety in their dealings with others, who are considered by people to be trust worthy, of whom all except nothing but goodness and benevolence, and of whom none entertains the fear of any evil. The righteous even when their material conditions are unenviable, enjoy an inner peace and tranquillity which is beyond the reach of evil-doers even when they live in ostentatious luxury

• Implicit in the Quranic expression “good enjoyment” is another point which should not escape our attention. According to the Quran, enjoyment of life is of two kinds:

1. One, which leads people , who are heedless of Allah, to temptations with the result that they immerse themselves in worldliness and forget Allah even more. Thus “enjoyment” though apparently a divine blessing, proves a curse. It becomes the precursor of Allah’s punishment. This is what the Quran brands as “deceiving enjoyment”, as in:

كُلُّ نَفۡسٖ ذَآئِقَةُ ٱلۡمَوۡتِۗ وَإِنَّمَا تُوَفَّوۡنَ أُجُورَكُمۡ يَوۡمَ ٱلۡقِيَٰمَةِۖ فَمَن زُحۡزِحَ عَنِ ٱلنَّارِ وَأُدۡخِلَ ٱلۡجَنَّةَ فَقَدۡ فَازَۗ وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَآ إِلَّا مَتَٰعُ ٱلۡغُرُورِ ١٨٥

“…The life of this world is only the enjoyment of deception” Surah 3 Al-Imran Verse 185

ٱعۡلَمُوٓاْ أَنَّمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَا لَعِبٞ وَلَهۡوٞ وَزِينَةٞ وَتَفَاخُرُۢ بَيۡنَكُمۡ وَتَكَاثُرٞ فِي ٱلۡأَمۡوَٰلِ وَٱلۡأَوۡلَٰدِۖ كَمَثَلِ غَيۡثٍ أَعۡجَبَ ٱلۡكُفَّارَ نَبَاتُهُۥ ثُمَّ يَهِيجُ فَتَرَىٰهُ مُصۡفَرّٗا ثُمَّ يَكُونُ حُطَٰمٗاۖ وَفِي ٱلۡأٓخِرَةِ عَذَابٞ شَدِيدٞ وَمَغۡفِرَةٞ مِّنَ ٱللَّهِ وَرِضۡوَٰنٞۚ وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَآ إِلَّا مَتَٰعُ ٱلۡغُرُورِ ٢٠

“…And the life of this world is only a deceiving enjoyment” Surah 57 Al-Hadid Verse 20

2. By contrast, the other kind of enjoyment of life adds to a person’s prosperity and physical vitality in such a way that he becomes even more grateful to Allah. This kind of ‘enjoyment’ prompts man to fulfil the obligations incumbent upon him towards Allah, towards Allah’s creatures and towards himself. Strengthened by the resources provided by Allah, man finds himself in a stronger position to effectively promote the cause of good and righteousness and to strive to obliterate evil and mischief. This is the Quranic concept of “good enjoyment” – an enjoyment which does not end with the life of this world, but extends to the Next Life as well

• ‘…owner of grace’ – Such people are those who help and serve the needy and deserving, physically and with his wealth, and even with good words. The more a person excels in moral conduct and good deeds the higher will be the status that Allah confers upon him. Just like Allah does not show any appreciation for evil, He does not show any lack of appreciation for goodness and virtue. Allah deals with his creatures in such a way that anyone who deserves a reward, is fully granted that reward

وَيَٰقَوۡمِ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِ يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡكُم مِّدۡرَارٗا وَيَزِدۡكُمۡ قُوَّةً إِلَىٰ قُوَّتِكُمۡ وَلَا تَتَوَلَّوۡاْ مُجۡرِمِينَ ٥٢

(Hud, pbuh, said to his people) ‘And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength, so do not turn away as Mujrimun (criminals, disbelievers).

Surah 11 Hud Verse 52

• This is a provision of the moral law according to which Allah deals with human beings. Any nation which, deluded by its worldly prosperity, has recourse to wrong-doing and sin is doomed to destruction. However, if the people realize their mistake, give up their disobedience of Allah and sincerely return to His worship and service, their evil end is averted and their term is extended. Not only that but they are also judged to be deserving of reward instead of punishment, and Allah even ordains that they may attain well-being and ascendancy

ٱللَّهُ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ وَيَقۡدِرُۚ وَفَرِحُواْ بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَا فِي ٱلۡأٓخِرَةِ إِلَّا مَتَٰعٞ ٢٦

Allah increases the provision for whom He wills, and straitens (it for whom He wills), and they rejoice in the life of this world, whereas the life of this world as compared with the Hereafter is but a brief passing enjoyment.

Surah 13 Ar-Ra’d Verse 26

• The verse clarifies that Allah’s decision to grant worldly riches is based on a whole host of considerations and the extent of a person’s material fortune is not necessarily the basic indicator of a person’s moral worth in the sight of Allah.
• Narrated Al-Mustawrid, from Bani Fihr, that the Prophet (pbuh) said: ‘The life of the present world, compared to the Hereafter, is just like when one of you inserts his finger in the sea, so let him contemplate how much of it will it carry’, and he pointed with his index finger

وَإِذۡ تَأَذَّنَ رَبُّكُمۡ لَئِن شَكَرۡتُمۡ لَأَزِيدَنَّكُمۡۖ وَلَئِن كَفَرۡتُمۡ إِنَّ عَذَابِي لَشَدِيدٞ ٧

And (remember) when your Lord proclaimed: ‘If you give thanks, I will give you more; but if you are thankless, verily, My punishment is indeed severe’.

Surah 14 Ibrahim Verse 7

• Here a promise is being made by Allah to grant favours even more amply. This is meant for those who appreciate Allah’s bounteous favours and make right use of them, who refrain from defiance of Allah’s commands, and who, with a sense of gratitude to Allah, obey Him
• A hadith states that: ‘A servant might be deprived of a provision (that was written for him) because of a sin that he commits’

مَنۡ عَمِلَ صَٰلِحٗا مِّن ذَكَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنٞ فَلَنُحۡيِيَنَّهُۥ حَيَوٰةٗ طَيِّبَةٗۖ وَلَنَجۡزِيَنَّهُمۡ أَجۡرَهُم بِأَحۡسَنِ مَا كَانُواْ يَعۡمَلُونَ ٩٧

Whoever works righteousness – whether male or female – while he (or she) is a true believer, verily, to him We will give a good life, and We shall pay them certainly a reward in proportion to the best of what they used to do.

Surah 16 An-Nahl Verse 97

• ‘good life’ – this is interpreted as:

• Feeling tranquillity in all aspects of life
• Good, lawful provisions (Ibn Abbas)
• Contentment (Ali bin Abi talib)
• Happiness (Ibn Abbas)
• Lawful provisions and worship in this life (Ad-Dahhak)
• Working to obey Allah and finding joy in that

• Narrated Abdullah bin Amr that the Prophet (pbuh) said: ‘He who submits (becomes a Muslim) has succeeded, is given sufficient provisions, and is content with Allah for what he is given’
• The verse aims at removing the misunderstanding that consists of the belief that one who follows the path of truth, honesty and righteousness, is bound to ruin his worldly life; that at best such a person may be able to achieve success in the Next Life, but as far as this world is concerned no good results can be expected. In response, it is pointed out that such a supposition is altogether erroneous. Those who are righteous, straightforward in their dealings, and virtuous in their conduct are perceptibly better even in their worldly life than those who are devoid of faith and good morals
• ‘best of what they used to do’ – A person who does good deeds in the present world - be they of major or minor significance – will be generously rewarded in the Next life

مَّن كَانَ يُرِيدُ ٱلۡعَاجِلَةَ عَجَّلۡنَا لَهُۥ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلۡنَا لَهُۥ جَهَنَّمَ يَصۡلَىٰهَا مَذۡمُومٗا مَّدۡحُورٗا ١٨ وَمَنۡ أَرَادَ ٱلۡأٓخِرَةَ وَسَعَىٰ لَهَا سَعۡيَهَا وَهُوَ مُؤۡمِنٞ فَأُوْلَٰٓئِكَ كَانَ سَعۡيُهُم مَّشۡكُورٗا ١٩ كُلّٗا نُّمِدُّ هَٰٓؤُلَآءِ وَهَٰٓؤُلَآءِ مِنۡ عَطَآءِ رَبِّكَۚ وَمَا كَانَ عَطَآءُ رَبِّكَ مَحۡظُورًا ٢٠

Whoever desires the quick-passing (transitory enjoyments of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell; he will burn therein disgraced and rejected (far away from Allah’s Mercy). And whoever desires the Hereafter and strives for it, with the necessary effort due for it, while he is a believer, then such are the ones whose striving shall be appreciated (rewarded by Allah). On each these as well as those We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden.

Surah 17 Al-Isra Verse 18-20

• ‘On each’ – meaning, on each of the two groups, those who desire this world and those who desire the Hereafter

إِنَّ رَبَّكَ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ وَيَقۡدِرُۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرَۢا بَصِيرٗا ٣٠

Truly, your Lord enlarges the provision for whom He wills and straitens (for whom He wills). Verily, He is Ever Well-Acquainted, All-Seer of His slaves.

Surah 17 Al-Isra Verse 30

• Man fails to grasp the wisdom and benevolent consideration underlying the disparity in Allah’s scheme of distributing financial resources among human beings. (In some cases, richness may be decreed so that a person gets carried away, leading to his own doom. In other cases, poverty may be a punishment. By Allah’s wisdom and mercy, the varied distribution may protect us or admonish us to our good). This being the case, man should not interfere, by introducing artificial measures, in this natural scheme of distribution of worldly provisions – natural inequality should not be replaced by artificial equality; nor should natural inequality be carried to the extent of perpetrating injustice. Both are equally wrong. An economic system that is sound and healthy ought to remain close to the scheme of wealth distribution devised by Allah
• In view of the natural law enshrined in the present verse, the scheme of reform to be implemented in a state was not at all to be premised on the principle that economic disparity is an intrinsic evil; or that the creation of a totally classless society is a desirable objective. On the contrary, the endeavour to establish a healthy society was guided by the idea that the differences among human beings ought to be maintained but only to the extent that this was natural. At the same time, both the moral conduct and legal enactments of society should be so restructured that economic disparity is prevented from promoting injustice; instead it should become instrumental in fostering the innumerable moral, spiritual and social benefits for the sake of which Allah had presumably allowed such economic disparity among human beings

وَأۡمُرۡ أَهۡلَكَ بِٱلصَّلَوٰةِ وَٱصۡطَبِرۡ عَلَيۡهَاۖ لَا نَسۡ‍َٔلُكَ رِزۡقٗاۖ نَّحۡنُ نَرۡزُقُكَۗ وَٱلۡعَٰقِبَةُ لِلتَّقۡوَىٰ ١٣٢

And enjoin As-Salat on your family, and be patient in offering them. We ask not of you a provision; We provide for you. And the good end is for the Muttaqun.

Surah 20 Ta-Ha Verse 132

• The believers are told to enjoin upon their spouse and children not to feel heartbroken at their miserable state; instead, they should be urged regularly to observe prayers. This is likely to change their perspective on life, their values, and the focus of their attentions: a change that will make them satisfied with their lawfully earned livelihood, even if it be meagre. All this will lead them to prefer a virtuous life ensuing from faith and godliness to a life of luxury and self-indulgence arising out of sin, disobedience and excessive worldliness
• ‘We provide for you’ – means that if you establish the prayer, your sustenance will come to you from where you did not expect. Narrated Abu Hurayrah that the Prophet (pbuh) said: ‘Allah, the Exalted, says “O Son of Adam! Perform My worship and I will fill your chest with wealth and fulfil your needs. If you do not do so, then I will fill your chest with toil and I will not fulfil your needs”’
• Narrated Zayd bin Thabit that the Prophet (pbuh) said: ‘Whoever makes the worldly life his major concern, then Allah will scatter his situation for him (i.e. make it difficult) and his poverty will be placed between his eyes. He will not get from this world anything except that which has already been written for him. Whoever makes the Hereafter his intention, then his situation will be gathered for him (i.e. made easy) and his wealth will be placed in his heart. The worldly life will come to him anyway (in spite of his not seeking it)’

أَيَحۡسَبُونَ أَنَّمَا نُمِدُّهُم بِهِۦ مِن مَّالٖ وَبَنِينَ ٥٥ نُسَارِعُ لَهُمۡ فِي ٱلۡخَيۡرَٰتِۚ بَل لَّا يَشۡعُرُونَ ٥٦

Do they think that in wealth and children with which We enlarge them We hasten to them with good things. Nay, but they perceive not.

Surah 23 Al-Muminun Verse 55-56

• ‘Nay’ – means Allah only gives those things to them (disbelievers) in order to make them go further (in sin) and to give them more time and not because they are honoured or precious in His Sight.
• Narrated Abdullah bin Masud that the Prophet (pbuh) said: ‘Allah has distributed your behaviour to you just as He has distributed your provision. Allah gives the things of this world to those whom He loves and those whom He does not love, but whoever is given religious commitment by Allah is loved by Him. By the One in Whose Hand is my soul! No servant truly submits until his heart and his tongue submit, and he does not truly believe until his neighbour is safe from his harm’ The listeners asked: “What is Harm, O Messenger of Allah (pbuh)?” He said: ‘His wrongdoing and misbehaviour. No person who earns unlawful wealth and spends it will be blessed in that; if he gives it in charity, it will not be accepted from him and if he leaves behind (when he dies), it will be his provision in the Fire. Allah does not wash away an evil deed with another, but He washes away evil deeds with good deeds, for impurity cannot wash away with another impurity’
• ‘they perceive not’ – In this connection there are certain basic points which need to be appreciated:

• First, man’s success is something loftier and more pervasive than material or transient worldly achievements
• Second, unless one frees oneself from the view that worldly success or lack of it is an index of truth and falsehood and of good and evil, one will never be able to find the Straight Path of sound belief or outlook nor sound conduct and behaviour.
• Third, it needs to be emphasised that the present life is meant essentially to test man rather than to recompense him for his works. As far as man’s moral acts are concerned, even if there is a recompense for them during this worldly life, it is on a very limited scale and is highly imperfect. Additionally, in the recompense itself there is an ingrained element of test and trial. It would be a misconception of the highest magnitude, rather a folly, to believe that whatever good a person receives here is in reward for his goodness, and that receiving such a reward is an index of the recipient being right, righteous, loved and favoured by Allah. Likewise, the disposition to regard anyone who is hit by misfortune as one who is necessarily under ‘punishment’, is in the wrong, unrighteous, and among those who are disapproved of by Allah is quite unjustified and misleading. A seeker of truth should realise at the very outset, that the world is a testing ground for all individuals, communities, indeed the whole of mankind and this in a number of ways. The different circumstances which confront people during the course of this test cannot be regarded as the final judgement of reward and punishment. Nor can they be taken as the criteria for determining which concepts, moral attributes and actions are right and which are wrong. Nor can they be held as the criteria for determining who are loved by Allah and who are subjected to His Wrath.
• Fourth, without doubt adherence to the truth and righteousness leads to success and felicity (though it may not be apparent). Likewise falsehood and evil doing are bound to result in failure (though it may not be apparent)
• Fifth, if we find an individual or community deviated from the path of truth and is engrossed in sin and corruption, in wrong-doing and transgression, and is, nevertheless, lavished with bounties, the meaning of all this is quite clear. According to Quran, such an individual or nation has been put to serious test. The bounties that are apparently being lavished on it are not indicative of Allah’s Mercy and Favour; rather in a way they signify His Wrath

أَوَ لَمۡ يَرَوۡاْ أَنَّ ٱللَّهَ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ وَيَقۡدِرُۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يُؤۡمِنُونَ ٣٧

فَ‍َٔاتِ ذَا ٱلۡقُرۡبَىٰ حَقَّهُۥ وَٱلۡمِسۡكِينَ وَٱبۡنَ ٱلسَّبِيلِۚ ذَٰلِكَ خَيۡرٞ لِّلَّذِينَ يُرِيدُونَ وَجۡهَ ٱللَّهِۖ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ ٣٨ وَمَآ ءَاتَيۡتُم مِّن رِّبٗا لِّيَرۡبُوَاْ فِيٓ أَمۡوَٰلِ ٱلنَّاسِ فَلَا يَرۡبُواْ عِندَ ٱللَّهِۖ وَمَآ ءَاتَيۡتُم مِّن زَكَوٰةٖ تُرِيدُونَ وَجۡهَ ٱللَّهِ فَأُوْلَٰٓئِكَ هُمُ ٱلۡمُضۡعِفُونَ ٣٩

Do they not see that Allah enlarges the provision for whom He Wills and straitens (it for whom He Wills)? Verily, in that are indeed signs for a people who believe. So, give to the kindred his due, and to Al-Miskin and to the way farer. That is best for those who seek Allah’s Countenance; and it is they who will be successful. And that which you give in gift (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other people’s property, has no increase with Allah; but that which you give in Zakat seeking Allah’s Countenance, then those they shall have manifest increase.

Surah 30 Ar-Rum Verses 37-39

• It is significant that here man is not being asked to give charity to near of kin, the needy and the wayfarer; instead, he is being asked to give them what is their due, to render them the right that he owes them. Man should be fully cognizant of the fact that if Allah (the true Owner of wealth) has granted him a little more wealth than others then these others have a right over the additional wealth. This additional wealth has, in fact, been entrusted to him so that His Lord might test him and see whether he is conscious of the rights of others or not

ظَهَرَ ٱلۡفَسَادُ فِي ٱلۡبَرِّ وَٱلۡبَحۡرِ بِمَا كَسَبَتۡ أَيۡدِي ٱلنَّاسِ لِيُذِيقَهُم بَعۡضَ ٱلَّذِي عَمِلُواْ لَعَلَّهُمۡ يَرۡجِعُونَ ٤١

Evil has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that He (Allah) may make them taste a part of that which they have done, in order that they may return (by repenting to Allah, and begging His pardon).

Surah 30 Ar-Rum Verse 41

• ‘Evil’ – Mujahid said “Evil on land means the killing of the son of Adam, and evil on the sea means piracy”. Zaid bin Rafi said it means “The rain is withheld from the land and this is followed by famine and it is withheld from the sea, adversely affecting the animals which live in it”
• It was reported in the Sahih: ‘When the evil doer dies, it is a relief for the people, the land, the trees and the animals’
• Imam Ahmad bin Hanbal recorded that Abu Qahdham said: “At the time of Ziyad or Ibn Ziyad, a man found a cloth in which were wrapped grains of wheat which were as big as date stones; on it was written: “This grew at a time when justice prevailed””

قُلۡ إِنَّ رَبِّي يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ مِنۡ عِبَادِهِۦ وَيَقۡدِرُ لَهُۥۚ وَمَآ أَنفَقۡتُم مِّن شَيۡءٖ فَهُوَ يُخۡلِفُهُۥۖ وَهُوَ خَيۡرُ ٱلرَّٰزِقِينَ ٣٩

Say: ‘Truly, my Lord enlarges the provision for whom He Wills of His slaves, and (also) restricts (it) for him, and whatsoever you spend of anything (in Allah’s Cause), He will replace it. And He is the Best of Providers’.

Surah 34 Saba Verse 39

• The Prophet (pbuh) said: ‘He truly succeeds who becomes Muslim and is given just enough provision and Allah makes him content with what He has given’
• It was reported that the Prophet (pbuh) said: ‘Allah says: “Spend, I will spend on you”’

مَن كَانَ يُرِيدُ ٱلۡعِزَّةَ فَلِلَّهِ ٱلۡعِزَّةُ جَمِيعًاۚ إِلَيۡهِ يَصۡعَدُ ٱلۡكَلِمُ ٱلطَّيِّبُ وَٱلۡعَمَلُ ٱلصَّٰلِحُ يَرۡفَعُهُۥۚ وَٱلَّذِينَ يَمۡكُرُونَ ٱلسَّيِّ‍َٔاتِ لَهُمۡ عَذَابٞ شَدِيدٞۖ وَمَكۡرُ أُوْلَٰٓئِكَ هُوَ يَبُورُ ١٠

Whoever desires honour, power and glory, then to Allah belong all honour, power and glory. To Him ascend the goodly words, and the righteous deeds exalt it, but those who plot evils, theirs will be a severe torment. And the plotting of such will perish.

Surah 35 Fatir Verse 10

• ‘goodly words’ – refers to the remembrance of Allah, recitation of Quran and supplications
• ‘righteous deed exalt it’ – what leads to the exaltation of a goodly word is human support and reinforcement of it by acting according to it. For mere verbal exuberance does not exalt a word. It is rather the power of righteous deeds that exalt it and makes it flourish.
• It is pertinent to note that the Quran considers a good word and a good deed to be naturally dependent. No deed can be considered righteous unless it rests on the bedrock of right belief (as expressed through the goodly word). Right belief, on the other hand is unauthentic if it is not corroborated by righteous action. Therefore, whoever remembers Allah and does not perform the obligatory duties, his words will be rejected, as will his deed.

۞وَلَوۡ بَسَطَ ٱللَّهُ ٱلرِّزۡقَ لِعِبَادِهِۦ لَبَغَوۡاْ فِي ٱلۡأَرۡضِ وَلَٰكِن يُنَزِّلُ بِقَدَرٖ مَّا يَشَآءُۚ إِنَّهُۥ بِعِبَادِهِۦ خَبِيرُۢ بَصِيرٞ ٢٧

And if Allah were to enlarge the provision for His slaves, they would surely rebel in the earth, but He sends down by measure as He Wills. Verily, He is, in respect of His slaves, Well-Acquainted, All-Seer (of things that benefit them).

Surah 42 Ash-Shura Verse 27

فَمَآ أُوتِيتُم مِّن شَيۡءٖ فَمَتَٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۚ وَمَا عِندَ ٱللَّهِ خَيۡرٞ وَأَبۡقَىٰ لِلَّذِينَ ءَامَنُواْ وَعَلَىٰ رَبِّهِمۡ يَتَوَكَّلُونَ ٣٦

So, whatever you have been given is but (a passing) enjoyment for this worldly life, but that which is with Allah (Paradise) is better and more lasting for those who believe and put their trust in their Lord.

Surah 42 Ash-Shura Verse 36

• ‘enjoyment for this worldly life’ – intended not to puff man up with pride and cause him to exult. Thus, no matter how abundant the riches of the world available to a person, they are still meagre and transient
• ‘for those who believe’ – means, for those who are patient in forgoing the pleasures of this world; and do not give preference to that which is transient over that which is lasting

• To put their trust in Allah is stated here as an essential requisite of faith as well as a necessary condition of success in the Hereafter. Putting trust in Allah means:

1. That one should completely confide in Allah’s Guidance and be fully cognizant that knowledge about reality, the principles of morality, the prescribed limits of what is lawful and what is unlawful, and the rules laid down to order and regulate human life are based on truth and leads to man’s success and felicity.
2. Instead of trusting one’s own ability and competence and resources or of any others, one should rely on Allah and be fully persuaded of the truth that success depends wholly upon Allah’s help and support (which one can earn only by observing Allah’s laws and by keeping one’s eyes firmly fixed on seeking Allah’s pleasure and working within the limits laid down by Him); and
3. One should have firm faith in Allah’s promises made to those who believe and do good and devote themselves to the cause of truth rather than falsehood. While reposing faith in these promises, believers should spurn any gain which might accrue from following the wrong paths. By the same token, they should patiently bear all losses and hardships which they have to face in consequence of upholding the truth. Without such trust in Allah, one cannot obtain the glorious rewards which Allah has promised to believers

أَهُمۡ يَقۡسِمُونَ رَحۡمَتَ رَبِّكَۚ نَحۡنُ قَسَمۡنَا بَيۡنَهُم مَّعِيشَتَهُمۡ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۚ وَرَفَعۡنَا بَعۡضَهُمۡ فَوۡقَ بَعۡضٖ دَرَجَٰتٖ لِّيَتَّخِذَ بَعۡضُهُم بَعۡضٗا سُخۡرِيّٗاۗ وَرَحۡمَتُ رَبِّكَ خَيۡرٞ مِّمَّا يَجۡمَعُونَ ٣٢

Is it they who would portion out the Mercy of your Lord? It is We who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the mercy (Paradise) of your Lord (O Muhammad, pbuh) is better than the (wealth of the world) which they amass.

Surah 43 Az-Zukhruf Verse 32

أَمۡ لِلۡإِنسَٰنِ مَا تَمَنَّىٰ ٢٤ فَلِلَّهِ ٱلۡأٓخِرَةُ وَٱلۡأُولَىٰ ٢٥

Or shall man have what he wishes? But to Allah belong the last (Hereafter) and the first (the world).

Surah 53 An-Najm Verses 24-25

• Narrated Abu Hurayrah that the Prophet (pbuh) said: ‘When one of you wishes for something, let him be careful with what he wishes for, because he does not know what part of his wish will be written for him’
• The verse asserts that not everyone gets the goodness that he wishes. All matters belong to Allah and He is the King and Owner of this world and the Hereafter, Who does what He will in both lives

فَإِذَا بَلَغۡنَ أَجَلَهُنَّ فَأَمۡسِكُوهُنَّ بِمَعۡرُوفٍ أَوۡ فَارِقُوهُنَّ بِمَعۡرُوفٖ وَأَشۡهِدُواْ ذَوَيۡ عَدۡلٖ مِّنكُمۡ وَأَقِيمُواْ ٱلشَّهَٰدَةَ لِلَّهِۚ ذَٰلِكُمۡ يُوعَظُ بِهِۦ مَن كَانَ يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُۥ مَخۡرَجٗا ٢ وَيَرۡزُقۡهُ مِنۡ حَيۡثُ لَا يَحۡتَسِبُۚ وَمَن يَتَوَكَّلۡ عَلَى ٱللَّهِ فَهُوَ حَسۡبُهُۥٓۚ إِنَّ ٱللَّهَ بَٰلِغُ أَمۡرِهِۦۚ قَدۡ جَعَلَ ٱللَّهُ لِكُلِّ شَيۡءٖ قَدۡرٗا ٣

…And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish His purpose. Indeed, Allah has set a measure for all things.

Surah 65 At-Talaq Verses 2-3

أَمَّنۡ هَٰذَا ٱلَّذِي يَرۡزُقُكُمۡ إِنۡ أَمۡسَكَ رِزۡقَهُۥۚ بَل لَّجُّواْ فِي عُتُوّٖ وَنُفُورٍ ٢١

Who is he that can provide for you if He should withhold His provision? Nay, but they continue to be in pride, and flee (from the truth).

Surah 67 Al-Mulk Verse 21

فَأَمَّا ٱلۡإِنسَٰنُ إِذَا مَا ٱبۡتَلَىٰهُ رَبُّهُۥ فَأَكۡرَمَهُۥ وَنَعَّمَهُۥ فَيَقُولُ رَبِّيٓ أَكۡرَمَنِ ١٥ وَأَمَّآ إِذَا مَا ٱبۡتَلَىٰهُ فَقَدَرَ عَلَيۡهِ رِزۡقَهُۥ فَيَقُولُ رَبِّيٓ أَهَٰنَنِ ١٦ كَلَّاۖ بَل لَّا تُكۡرِمُونَ ٱلۡيَتِيمَ ١٧ وَلَا تَحَٰٓضُّونَ عَلَىٰ طَعَامِ ٱلۡمِسۡكِينِ ١٨ وَتَأۡكُلُونَ ٱلتُّرَاثَ أَكۡلٗا لَّمّٗا ١٩ وَتُحِبُّونَ ٱلۡمَالَ حُبّٗا جَمّٗا ٢٠

As for man, when his Lord tries him by giving him honour and bounties, then he says (in exultation): ‘My Lord has honoured me’ But when He tries him by straitening his means of life, he says: ‘My Lord has humiliated me!’ Nay! But you treat not the orphans with kindness and generosity. And urge not one another on the feeding of Al-Miskin (the needy)! And you devour the inheritance – all with greed. And you love wealth with much love.

Surah 89 Al-Fajr Verses 15-20

• It is pertinent to note that ‘tries’ is used in both cases – that of giving honour and bounties, as well as that of straitening the means of life; bringing out very clearly that both the circumstances are a test and a trial for the people.

END OF CHAPTER