Surah Al Isra ayat 30 Tafsir Quran 17:30

﴿إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ وَيَقْدِرُ ۚ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا﴾
[ الإسراء: 30]

17:30 Indeed, your Lord extends provision for whom He wills and restricts [it]. Indeed He is ever, concerning His servants, Acquainted and Seeing.

Truly your Lord expands provision He makes it abundant for whomever He will and He straitens He restricts it for whomever He will. Indeed He is ever Aware and Seer of His servants Knower of what they hide and what they manifest giving them provision in accordance with their welfare.

Indeed, Allah, your Creator, gives livelihood generously and confers support gratuitously to whom He will and He also gives with restraint and by measure to whom He will. He has always been Khabirun (Omniscient) and Bassirun, (Omnipresent) whose constant vigilance is extended to all His creatures

Moderation in Spending Allah enjoins moderation in living.
He condemns miserliness and forbids extravagance. وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ ( And let not your hand be tied (like a miser ) to your neck,) this means, do not be miserly and stingy, never giving anything to anyone, as the Jews - may the curses of Allah be upon them - said, "Allah's Hand is tied up ( i.e., He does not give and spend of His bounty )".
They attributed miserliness to Him, Exalted and Sanctified be the Most Generous Bestower! وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ ( nor overextend it (like a spendthrift )) means, nor be extravagant in spending and giving more than you can afford, or paying more than you earn, lest you become blameworthy and find yourself in severe poverty.
If you are a miser, people will blame you and condemn you, and no longer rely on you.
When you spend more than you can afford, you will find yourself without anything to spend, so you will be worn out, like an animal that cannot walk, so it becomes weak and incapable.
It is described as worn out, which is similar in meaning to exhausted.
As Allah says: الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ طِبَاقًا مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ - ثُمَّ اْرجِعِ البَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ البَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ ( Then look again: "Can you see any rifts" Then look again and yet again, your sight will return to you in a state of humiliation and worn out.
) ( 67:3-4 ) meaning, unable to see any faults.
Similarly, Ibn `Abbas, Al-Hasan, Qatadah, Ibn Jurayj, Ibn Zayd and others understood this Ayah as miserliness and extravagance.
It was reported in the Two Sahihs from the Hadith of Abu Az-Zinad from Al-A`raj that Abu Hurayrah heard the Messenger of Allah ﷺ say:
«مَثَلُ الْبَخِيلِ وَالْمُنْفِقِ كَمَثَلِ رَجُلَيْنِ عَلَيْهِمَا جُبَّتَانِ مِنْ حَدِيدٍ مِنْ ثُدِيِّهِمَا إِلَى تَرَاقِيهِمَا، فَأَمَّا الْمُنْفِقُ فَلَا يُنْفِقُ إِلَّا سَبَغَتْ أَوْ وَفَرَتْ عَلَى جِلْدِهِ حَتَّى تُخْفِيَ بَنَانَهُ وَتَعْفُوَ أَثَرَهُ، وَأَمَّا الْبَخِيلُ فَلَا يُرِيدُ أَنْ يُنْفِقَ شَيْئًا إِلَّا لَزِقَتْ كُلُّ حَلْقَةٍ مِنْهَا مَكَانَهَا، فَهُوَ يُوَسِّعُهَا فَلَا تَتَّسِع»
( The parable of the miser and the almsgiver is that of two persons wearing iron cloaks from their chests to their collar-bones.
When the almsgiver gives in charity, the cloak becomes spacious until it covers his whole body to such an extent that it hides his fingertips and covers his tracks (obliterates his tracks - or, his sins will be forgiven ).
And when the miser wants to spend, it ( the iron cloak ) sticks and ( its ) every ring gets stuck to its place, and he tries to widen it, but it does not become wide.) This version was recorded by Al-Bukhari in the Book of Zakah.
In the Two Sahihs it is recorded that Mu`awiyah bin Abi Muzarrid narrated from Sa`id bin Yasar that Abu Hurayrah said: "The Messenger of Allah ﷺ said:
«مَا مِنْ يَوْمٍ يُصْبِحُ الْعِبَادُ فِيهِ إِلَّا وَمَلَكَانِ يَنْزِلَانِ مِنَ السَّمَاءِ يَقُولُ أَحَدُهُمَا:اللَّهُمَّ أَعْطِ مُنْفِقًا خَلَفًا، وَيَقُولُ الْآخَرُ: اللَّهُمَّ أَعْطِ مُمْسِكًا تَلَفًا»
( There is no day when a person wakes up but two angels come down from heaven.
One of them says, `O Allah, compensate the one who gives (in charity ),' and the other one says, `O Allah, destroy the one who withholds.')" Muslim recorded from Abu Hurayrah that the Prophet said:
«مَا نَقَصَ مَالٌ مِنْ صَدَقَةٍ، وَمَا زَادَ اللهُ عَبْدًا أَنْفَقَ إِلَّا عِزًّا، وَمَنْ تَوَاضَعَ للهِ رَفَعَهُ الله»
( Wealth never decreases because of Sadaqah (charity ).
Allah never increases a servant who gives in charity except in honor, and whoever is humble for the sake of Allah, Allah will raise him in status.) According to a Hadith narrated by Abu Kathir from `Abdullah bin `Amr, who attributed it to the Prophet :
«إِيَّاكُمْ وَالشُّحَّ فَإِنَّهُ أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ، أَمَرَهُمْ بِالْبُخْلِ فَبَخِلُوا، وَأَمَرَهُمْ بِالْقَطِيعَةِ فَقَطَعُوا، وَأَمَرَهُمْ بِالْفُجُورِ فَفَجَرُوا»
( Beware of stinginess for it destroyed the people who came before you.
It commanded them to be miserly, so they were miserly; and it commanded them to cut the ties of kinship, so they cut them; and it commanded them to commit immoral actions, so they did so. ) إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ( Truly, your Lord expands the provision for whom He wills and straitens (for whom He wills ).) This Ayah is telling us that Allah is the One Who provides or withholds, the Bestower Who is running the affairs of His creation as He wills.
He makes rich whomever He wills, and He makes poor whomever He wills, by the wisdom that is His.
He said: / إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا ( Verily, He is Ever All-Knower, All-Seer of His servants. ) meaning, He knows and sees who deserves to be rich and who deserves to be poor.
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.
We seek refuge with Allah from both.

(17:30) Your Lord provides plentifully to whom He wills and withholds His provisions from anyone He pleases, for He is fully aware of the condition of His servants and observes them closely. *30

Indeed, your Lord extends provision for whom meaning

*30) That is, " Man cannot realize the wisdom of the disparity of wealth among the people " : therefore, man should not try to interfere by artificial means with the natural distribution of wealth.
It is wrong to level down natural inequality or to aggravate it by artificial means so as to make it unjust.
Both the extremes are wrong.
The best economic system is that which is established on the Divine Way of the division of wealth.

As a result of the realization of the wisdom of economic disparity, no such problems arose which might have made that disparity an evil in itself so as to demand the creation of a classless society.
On the contrary, in the righteous society established at AI-Madinah on these Divine principles which are akin to human nature, the economic differences were not artificially disturbed.
But by means of moral and legal reforms these became the means of many moral, spiritual and cultural blessings and benefits instead of becoming the means of injustice.
Thus, the wisdom of the disparity created by the Creator of the Universe was practically demonstrated at Al-Madinah.

 

Moderation in Spending Allah enjoins moderation in living.
He condemns miserliness and forbids extravagance. وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ ( And let not your hand be tied (like a miser ) to your neck,) this means, do not be miserly and stingy, never giving anything to anyone, as the Jews - may the curses of Allah be upon them - said, "Allah's Hand is tied up ( i.e., He does not give and spend of His bounty )".
They attributed miserliness to Him, Exalted and Sanctified be the Most Generous Bestower! وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ ( nor overextend it (like a spendthrift )) means, nor be extravagant in spending and giving more than you can afford, or paying more than you earn, lest you become blameworthy and find yourself in severe poverty.
If you are a miser, people will blame you and condemn you, and no longer rely on you.
When you spend more than you can afford, you will find yourself without anything to spend, so you will be worn out, like an animal that cannot walk, so it becomes weak and incapable.
It is described as worn out, which is similar in meaning to exhausted.
As Allah says: الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ طِبَاقًا مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ - ثُمَّ اْرجِعِ البَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ البَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ ( Then look again: "Can you see any rifts" Then look again and yet again, your sight will return to you in a state of humiliation and worn out.
) ( 67:3-4 ) meaning, unable to see any faults.
Similarly, Ibn `Abbas, Al-Hasan, Qatadah, Ibn Jurayj, Ibn Zayd and others understood this Ayah as miserliness and extravagance.
It was reported in the Two Sahihs from the Hadith of Abu Az-Zinad from Al-A`raj that Abu Hurayrah heard the Messenger of Allah ﷺ say: «مَثَلُ الْبَخِيلِ وَالْمُنْفِقِ كَمَثَلِ رَجُلَيْنِ عَلَيْهِمَا جُبَّتَانِ مِنْ حَدِيدٍ مِنْ ثُدِيِّهِمَا إِلَى تَرَاقِيهِمَا، فَأَمَّا الْمُنْفِقُ فَلَا يُنْفِقُ إِلَّا سَبَغَتْ أَوْ وَفَرَتْ عَلَى جِلْدِهِ حَتَّى تُخْفِيَ بَنَانَهُ وَتَعْفُوَ أَثَرَهُ، وَأَمَّا الْبَخِيلُ فَلَا يُرِيدُ أَنْ يُنْفِقَ شَيْئًا إِلَّا لَزِقَتْ كُلُّ حَلْقَةٍ مِنْهَا مَكَانَهَا، فَهُوَ يُوَسِّعُهَا فَلَا تَتَّسِع» ( The parable of the miser and the almsgiver is that of two persons wearing iron cloaks from their chests to their collar-bones.
When the almsgiver gives in charity, the cloak becomes spacious until it covers his whole body to such an extent that it hides his fingertips and covers his tracks (obliterates his tracks - or, his sins will be forgiven ).
And when the miser wants to spend, it ( the iron cloak ) sticks and ( its ) every ring gets stuck to its place, and he tries to widen it, but it does not become wide.) This version was recorded by Al-Bukhari in the Book of Zakah.
In the Two Sahihs it is recorded that Mu`awiyah bin Abi Muzarrid narrated from Sa`id bin Yasar that Abu Hurayrah said: "The Messenger of Allah ﷺ said: «مَا مِنْ يَوْمٍ يُصْبِحُ الْعِبَادُ فِيهِ إِلَّا وَمَلَكَانِ يَنْزِلَانِ مِنَ السَّمَاءِ يَقُولُ أَحَدُهُمَا:اللَّهُمَّ أَعْطِ مُنْفِقًا خَلَفًا، وَيَقُولُ الْآخَرُ: اللَّهُمَّ أَعْطِ مُمْسِكًا تَلَفًا» ( There is no day when a person wakes up but two angels come down from heaven.
One of them says, `O Allah, compensate the one who gives (in charity ),' and the other one says, `O Allah, destroy the one who withholds.')" Muslim recorded from Abu Hurayrah that the Prophet said: «مَا نَقَصَ مَالٌ مِنْ صَدَقَةٍ، وَمَا زَادَ اللهُ عَبْدًا أَنْفَقَ إِلَّا عِزًّا، وَمَنْ تَوَاضَعَ للهِ رَفَعَهُ الله» ( Wealth never decreases because of Sadaqah (charity ).
Allah never increases a servant who gives in charity except in honor, and whoever is humble for the sake of Allah, Allah will raise him in status.) According to a Hadith narrated by Abu Kathir from `Abdullah bin `Amr, who attributed it to the Prophet : «إِيَّاكُمْ وَالشُّحَّ فَإِنَّهُ أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ، أَمَرَهُمْ بِالْبُخْلِ فَبَخِلُوا، وَأَمَرَهُمْ بِالْقَطِيعَةِ فَقَطَعُوا، وَأَمَرَهُمْ بِالْفُجُورِ فَفَجَرُوا» ( Beware of stinginess for it destroyed the people who came before you.
It commanded them to be miserly, so they were miserly; and it commanded them to cut the ties of kinship, so they cut them; and it commanded them to commit immoral actions, so they did so. ) إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ( Truly, your Lord expands the provision for whom He wills and straitens (for whom He wills ).) This Ayah is telling us that Allah is the One Who provides or withholds, the Bestower Who is running the affairs of His creation as He wills.
He makes rich whomever He wills, and He makes poor whomever He wills, by the wisdom that is His.
He said: / إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا ( Verily, He is Ever All-Knower, All-Seer of His servants. ) meaning, He knows and sees who deserves to be rich and who deserves to be poor.
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.
We seek refuge with Allah from both.

( Lo! thy Lord ) O Muhammad ( enlargeth the provision ) He enlarges wealth ( for whom He will ) of His servants as an act of consideration towards them, ( and straiteneth (it for whom He will )) and He makes His provision straitened for some of His servants out of consideration for them. ( Lo, He was ever Knower, Seer ) of the enlarging and straitening ( of His slaves ) regarding that which is good for His servants.

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

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