42:27 Ash-Shura (Consultation)

أي: لغفلوا عن طاعة الله، وأقبلوا على التمتع بشهوات الدنيا، فأوجبت لهم الإكباب على ما تشتهيه نفوسهم، ولو كان معصية وظلما.{ وَلَكِنْ يُنَزِّلُ بِقَدَرٍ مَا يَشَاءُ } بحسب ما اقتضاه لطفه وحكمته { إِنَّهُ بِعِبَادِهِ خَبِيرٌ بَصِيرٌ } كما في بعض الآثار أن الله تعالى يقول: \"إن من عبادي من لا يصلح إيمانه إلا الغنى، ولو أفقرته لأفسده ذلك، وإن من عبادي من لا يصلح إيمانه إلا الفقر، ولو أغنيته لأفسده ذلك، وإن من عبادي من لا يصلح إيمانه إلا الصحة، ولو أمرضته لأفسده ذلك، وإن من عبادي من لا يصلح إيمانه إلا المرض ولو عافيته لأفسده ذلك، إني أدبر أمر عبادي بعلمي بما في قلوبهم، إني خبير بصير \"

أي لو أعطاهم فوق حاجتهم من الرزق لحملهم ذلك على البغي والطغيان من بعضهم على بعض أشرا وبطرا وقال قتادة كان يقال خير العيش ما لا يلهيك ولا يطغيك وذكر قتادة حديث "إنما أخاف عليكم ما يخرج الله تعالى من زهرة الحياة الدنيا" وسؤال السائل أيأتي الخير بالشر؟ الحديث. وقوله عـز وجل "ولكن ينزل بقدر ما يشاء إنه بعباده خبير بصير" أي ولكن يرزقهم من الرزق ما يختاره مما فيه صلاحهم وهو أعلم بذلك فيغني من يستحق الغنى ويفقر من يستحق الفقر كما جاء في الحديث المروي "إن من عبادي من لا يصلحه إلا الغنى ولو أفقرته لأفسدت عليه دينه وإن من عبادي من لا يصلحه إلا الفقر ولو أغنيته لأفسدت عليه دينه".

Allah accepts Repentance and responds to Supplications

Here Allah reminds His servants that He accepts repentance. If they turn to Him and come back to Him, then by His kindness and generosity He forgives, overlooks and conceals (their sins), as He says:

وَمَن يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُوراً رَّحِيماً

(And whoever does evil or wrongs himself but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful.) (4:110) It was reported in Sahih Muslim that Anas bin Malik, may Allah be pleased with him, said, "The Messenger of Allah ﷺ  said:

«للهُ تَعَالَى أَشَدُّ فَرَحًا بِتَوْبَةِ عَبْدِهِ حِينَ يَتُوبُ إِلَيْهِ مِنْ أَحَدِكُمْ كَانَتْ رَاحِلَتُهُ بِأَرْضِ فَلَاةٍ، فَانْفَلَتَتْ مِنْهُ، وَعَلَيْهَا طَعَامُهُ وَشَرَابُهُ، فَأَيِسَ مِنْهَا فَأَتَى شَجَرَةً فَاضْطَجَعَ فِي ظِلِّهَا، قَدْ أَيِسَ مِنْ رَاحِلَتِهِ، فَبَيْنَمَا هُوَ كَذَلِكَ إِذَا هُوَ بِهَا، قَائِمَةً عِنْدَهُ، فَأَخَذَ بِخِطَامِهَا، ثُمَّ قَالَ مِنْ شِدَّةِ الْفَرَحِ: اللْهُمَّ أَنْتَ عَبْدِي وَأَنَا رَبُّكَ، أَخْطَأَ مِنْ شِدَّةِ الْفَرَح»

(Allah is more pleased with the repentance of His servant than anyone of you who loses his riding beast in a barren land, and it was carrying his food and drink; he despairs of ever finding it, so he comes to a tree and lies down in its shade, having given up all hope of finding his riding beast; then whilst he is there like that, suddenly he sees it standing near him, so he takes hold of its reins and because of his great joy he says, "O Allah,You are my slave and I am Your Lord!" -- i.e,. he makes a mistake because of his great joy. )" A similar report was also narrated in the Sahih from `Abdullah bin Mas`ud, may Allah be pleased with him.

وَهُوَ الَّذِى يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ

(And He it is Who accepts repentance from His servants,) It was reported that Az-Zuhri said, concerning this Ayah, that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ  said:

«للهُ أَشَدُّ فَرَحًا بِتَوْبَةِ عَبْدِهِ مِنْ أَحَدِكُمْ يَجِدُ ضَالَّتَهُ فِي الْمَكَانِ الَّذِي يَخَافُ أَنْ يَقْتُلَهُ فِيهِ الْعَطَش»

(Allah rejoices more over the repentance of His servant than one of you feels when he finds his lost camel in a place where he had feared that he would die of thirst.)" Hammam bin Al-Harith said, "Ibn Mas`ud was asked about a man who commits immoral sins with a woman and then marries her. He said, `There is nothing wrong with that,' and recited:

وَهُوَ الَّذِى يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ

(And He it is Who accepts repentance from His servants)."

وَيَعْفُواْ عَنِ السَّيِّئَـتِ

(and forgives sins,) means, He will accept repentance in the future, and He forgives past sins.

وَيَعْلَمُ مَا تَفْعَلُونَ

(and He knows what you do. ) means, He knows all your deeds and actions and words, yet He still accepts the repentance of those who repent to Him.

وَيَسْتَجِيبُ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ

(And He answers those who believe and do righteous good deeds,) As-Suddi said, "This means, He responds to them." This was also the view of Ibn Jarir: "It means that He answers their supplication for themselves, their companions and their brothers."

وَيَزِيدَهُم مِّن فَضْلِهِ

(and gives them increase of His bounty.) means, He answers their supplications and gives them more besides. Qatadah said, narrating from Ibrahim An-Nakha`i Al-Lakhmi about the Ayah:

وَيَسْتَجِيبُ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ

(And He answers those who believe and do righteous good deeds,) -- (this means) they intercede for their brothers; r

وَيَزِيدَهُم مِّن فَضْلِهِ

(and gives them increase of His bounty.) -- (this means) they intercede for their brothers' brothers.

وَالْكَـفِرُونَ لَهُمْ عَذَابٌ شَدِيدٌ

(And as for the disbelievers, theirs will be a severe torment.) -- having mentioned the believers and the great reward that is theirs, Allah then mentions the disbelievers and the severe, painful, agonizing torment that they will find with Him on the Day of Resurrection, the Day when they are brought to account.

The Reason why Provision is not Increased

وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْاْ فِى الاٌّرْضِ

(And if Allah were to extend the provision for His servants, they would surely rebel in the earth,) means, `if We gave them more provision than they need, this would make them rebel and transgress against one another in an arrogant and insolent manner.'

وَلَـكِن يُنَزِّلُ بِقَدَرٍ مَّا يَشَآءُ إِنَّهُ بِعِبَادِهِ خَبِيرُ بَصِيرٌ

(but He sends down by measure as He wills. Verily, He is, in respect of His servants, the Well-Aware, the All-Seer.) means, but He gives them provision according to what is in their best interests, and He knows best about that. So He makes rich those who deserve to be rich, and He makes poor those who deserve to be poor.

وَهُوَ الَّذِى يُنَزِّلُ الْغَيْثَ مِن بَعْدِ مَا قَنَطُواْ

(And He it is Who sends down the rain after they have despaired,) means, after the people have given up hope that rain will fall, He sends it down upon them at their time of need. This is like the Ayah:

وَإِن كَانُواْ مِن قَبْلِ أَن يُنَزَّلَ عَلَيْهِمْ مِّن قَبْلِهِ لَمُبْلِسِينَ

(And verily, before that (rain) -- just before it was sent down upon them -- they were in despair!) (30:49)

وَيَنشُرُ رَحْمَتَهُ

(and spreads His mercy. ) means, He bestows it upon all the people who live in that region. Qatadah said, "We were told that a man said to `Umar bin Al-Khattab, may Allah be pleased with him, `O Commander of the faithful, no rain has come and the people are in despair.' `Umar, may Allah be pleased with him, said, `Rain will be sent upon you,' and he recited:

وَهُوَ الَّذِى يُنَزِّلُ الْغَيْثَ مِن بَعْدِ مَا قَنَطُواْ وَيَنشُرُ رَحْمَتَهُ وَهُوَ الْوَلِىُّ الْحَمِيدُ

(And He it is Who sends down the rain after they have despaired, and spreads His mercy. And He is the Protector, Worthy of all praise)." Meaning He is the One Who is in control of His creation, taking care of what will benefit them in this world and the Hereafter, and the consequences of all His decrees and actions are good, for which He is worthy of all praise.

For were God to extend His provision to His servants to all of them they would all of them surely become covetous in other words they would become tyrants in the earth; but He sends down read yunzilu or yunazzilu of provisions in the measure that He will thus extending it for some of His servants to the exclusion of others — and from such extending of provision to some emerges tyranny. Surely He is Aware Seer of His servants.

Commentary

Sequence and background of Revelation

In these verses, Allah Almighty has given the proof of His Oneness by pointing out to the perfection of His Wisdom through which He has tied up the whole universe with a stable system, which is surely being supervised by a Being who is All-Wise and All-Aware.

Allah Almighty has opened this subject by pointing towards the economic system which He, in His Wisdom, has established in this world. This subject bears a relationship with the previous verses wherein it had been stated that Allah Almighty accepts the worships of the believers which includes acceptance of their supplications as well. Here one could get perplexed by the frequent observation that a Muslim supplicates for some worldly need, but his objective is not met; this doubt has been removed in the first of the above verses. The gist of the clarification is that sometimes fulfillment of one's all desires is neither in his own interest nor in the interest of his society. As such, if any supplication of anyone at any time has apparently not been accepted, it would be for the sake of greater well-being of the universe which nobody knows, except the All-knowing, All-wise Creator. If every human being of this world is given every kind of sustenance and every kind of blessings, this system of the world just cannot be managed wisely. (Tafsir Kabir)

Some narrations also corroborate that this verse was revealed about those Muslims who used to wish that they also should get the same wealth and opulence as was available to the infidels. Imam Baghawi (رح) has reproduced the statement of Sayyidna Khabbab Ibn ` Aratt ؓ that when they saw the wealth and opulence of Banu Quraizah, Banu Nadir and Banu Qainuqa` (the Jewish tribes), the desire to have such affluence welled up in their hearts also, and thereafter this verse was revealed. And Sayyidna ` Amr Ibn Harith ؓ states that some of the companions of Suffah had expressed their desire to the Holy Prophet ﷺ that Allah Almighty may make them wealthy and this verse was revealed thereafter. (Ruh-ul-Ma'ani, etc.)

General Abundance of Wealth in the World is cause of Tumult

However, this verse states that had every kind of sustenance and every kind of blessing been provided abundantly to every individual of this world, the discord and dispute between one another would have crossed all limits, because due to abundance of wealth, nobody would be in need of another person, nor would one be subdued by another. On the other hand, one attribute of wealth is that greed and inordinate desire also increase with the increase in wealth. It would necessarily have resulted in the common use of force to get possession of another person's property, hence disputes and fights, rebellion and other misdeeds would have crossed all limits. That is why Allah Ta’ ala, instead of providing everybody with every kind of sustenance and every kind of blessing, has distributed his blessings in such a way that somebody has abundance of riches and wealth, another person is healthier and stronger than others, yet another person is more comely and beautiful than others, and yet another has surpassed others in knowledge and wisdom. In short, everybody is dependent on others for one thing or another, and it is this inter-dependence which is the foundation of civilization.

This is the meaning of وَلَـٰكِن يُنَزِّلُ بِقَدَرٍ‌ مَّا يَشَاءُ (but He sends down what He wills in (due) measure - 42:27) It means that Allah has bestowed His blessings upon the people of this world in a special way. And by stating further on ` a إِنَّهُ بِعِبَادِهِ خَبِيرٌ‌ بَصِيرٌ‌ (Surely, with regard to His slaves, He is All-Aware, Ever-watchful - 42:27) it has been indicated that Allah Almighty knows very well what is good for a person and what is harmful. Accordingly, He has provided everybody with what is good for him, and if He has deprived somebody of anything, it is because of his and the whole world's welfare. It is not at all necessary that we should understand the underlying wisdom and welfare behind the decision about every individual, because everyone thinks on the basis of his limited knowledge, whereas Allah Almighty is looking at the whole world. Therefore it is simply not possible to gauge all of His Wisdom. A perceivable parallel would be the case of an honest head of state who has passed certain orders which happen to affect some people adversely, and these people naturally face problems. Now a person who has been so affected adversely is quite likely to feel bad about those orders of the head of the state, because his thinking is limited to his own interest. But a person who is looking at the circumstances of the whole state and the whole nation and who appreciates that the whole state cannot be sacrificed for the sake of one individual's interest, does not consider such a step to be bad. Then how is it possible to gauge the Wisdom of the Being who is managing the system of the whole universe? If this point is kept in mind, the confusion and perplexity generated by the sight of anyone surrounded by tribulation would disappear by itself.

This verse also tells us that distribution of wealth and goods equally to all the people of the world is neither possible, nor desirable nor is it required for the existence of the system of the universe. This issue will be discussed in detail in explanation of the verse نحْنُ قَسَمْنَا بَيْنَهُم مَّعِيشَتَهُمْ (43:32) of surah Zukhruf.

The Difference between Paradise and the World

Here a question may arise that all kinds of blessings will be provided in abundance to all human beings in Paradise, so why would it not cause mischief there? And the answer is that the cause of mischief in this world is the abundance of wealth and goods coupled with greed and inordinate desire to have more and more which keeps on increasing with wealth. But greed and inordinate desire would simply not be there in Paradise, although blessings and delights will keep on being showered. And that is why this mischief would not surface there.

The question why could not greed and inordinate desire be removed and wealth and goods be provided in abundance in this world as well, is quite irrelevant. The very purpose of creating this world is to have co-existence of good and evil. It is simply not possible without it to arrange trial of human beings which is the real purpose of creation of the universe. Therefore, the real purpose of creating this universe would have failed, if greed and desire had been removed altogether from human beings. Paradise, on the other hand, would comprise goodness only therefore, such base emotions will simply not be there.

(And if Allah were to enlarge the provision for His slaves they would surely rebel in the earth�) [42:27]. This verse was revealed about some people amongst the folk of the Platform (ahl al-Suffah) who wished to have an expansion of this worldly life and riches. Khabbab ibn al-Aratt said: �This verse was revealed about us. This is because we had looked at the wealth of Banu Qurayzah and Banu�l-Nadir and wished to have the same, and so Allah, glorified and exalted is He, revealed this verse�. He said: Abu �Uthman al-Mu�adhdhin informed me> Abu �Ali al-Faqih> Abu Muhammad ibn Mu�adh> al-Husayn ibn al-Hasan ibn Harb> Ibn al-Mubarak> Haywah> Abu Hani� al-Khawlani> �Amr ibn Hurayth who said: �This verse was revealed about the 'folk of the Platform' (And if Allah were to enlarge the provision for His slaves they would surely rebel in the earth). This is because they said: �If only we had this worldly life�, they desired this worldly life�.