سُوْرَةُ سَبَاٍ
Surah Saba (34) — Ayah 36
قُلْ إِنَّ رَبِّى يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ ﴿36﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Say (O Muhammad صلى الله عليه وسلم): "Verily, my Lord enlarges the provision to whom He wills and restricts, but most men know not."
Word by Word — Arabic, Transliteration & Meaning
قُلْ
qul
Say
إِنَّ
inna
Indeed
رَبِّى
rabbī
my Lord
يَبْسُطُ
yabsuṭu
extends
ٱلرِّزْقَ
l-riz'qa
the provision
لِمَن
liman
for whom
يَشَآءُ
yashāu
He wills
وَيَقْدِرُ
wayaqdiru
and restricts
وَلَـٰكِنَّ
walākinna
but
أَكْثَرَ
akthara
most
ٱلنَّاسِ
l-nāsi
[the] people
لَا
lā
(do) not
يَعْلَمُونَ
yaʿlamūna
know
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
36. Say, "Indeed, my Lord enlarges provision for whom He wills and restricts it for whom He wills, but most people do not know." [54]
[54]
Abundance of Wealth and Property is Not Proof of Allah’s Pleasure:
They do not understand that the matter of increase or decrease in sustenance is related to Allah’s will, not to His pleasure. Allah’s will is that in this world He provides sustenance to both His disobedient and obedient servants. Only in this way can mankind be tested in this world. If He were not to provide sustenance to the disobedient in this world, or were to restrict their sustenance, and only give sustenance to His obedient servants, or begin to grant them abundant sustenance, then everyone would believe—what room would be left for the test of mankind? The other aspect is that we see that often oppressors, thieves, robbers, traitors, cunning and deceitful people are granted abundant sustenance, even though no one considers these qualities or people possessing such qualities to be good. Then, at times, we also see that decent people—those who speak the truth, fulfill their promises, do not harm anyone by hand or tongue, and are obedient and devoted worshippers of Allah—are afflicted with poverty and hunger, even though everyone considers these qualities and people possessing such qualities to be good. Then how can the prosperity of the first group and the hardship of the second group be considered as Allah’s pleasure, when even the tongue of the people denies this?
[54]
Abundance of Wealth and Property is Not Proof of Allah’s Pleasure:
They do not understand that the matter of increase or decrease in sustenance is related to Allah’s will, not to His pleasure. Allah’s will is that in this world He provides sustenance to both His disobedient and obedient servants. Only in this way can mankind be tested in this world. If He were not to provide sustenance to the disobedient in this world, or were to restrict their sustenance, and only give sustenance to His obedient servants, or begin to grant them abundant sustenance, then everyone would believe—what room would be left for the test of mankind? The other aspect is that we see that often oppressors, thieves, robbers, traitors, cunning and deceitful people are granted abundant sustenance, even though no one considers these qualities or people possessing such qualities to be good. Then, at times, we also see that decent people—those who speak the truth, fulfill their promises, do not harm anyone by hand or tongue, and are obedient and devoted worshippers of Allah—are afflicted with poverty and hunger, even though everyone considers these qualities and people possessing such qualities to be good. Then how can the prosperity of the first group and the hardship of the second group be considered as Allah’s pleasure, when even the tongue of the people denies this?
