Transliteration:( Qul inna Rabbee yabsutur rizqa limai yashaaa'u min 'ibaadihee wa yaqdiru lah; wa maaa anfaqtum min shai'in fahuwa yukhlifuhoo wa Huwa khairur raaziqeen )
117. In that sometimes Allah Almighty grants the same person prosperity and adversity.
118. Either only in the Hereafter or both in the Hercatter and in the Hereafter and in the world. Sometimes there is blessing in the worldly wealth. Thus there is no inconsistency in the verse. The Holy Prophet صلى الله عليه واله وسلم said "Spend so that it will be spent only because charity does not decrease wealth"Â
119. This means, the means through which sustenance comes to you, eg the wife receives through the husband. the subjects through the king, the slaves through the master, and the poor through the wealthy.
 Among all of these, Allah Almighty is the Greatest Sustainer. Thus, you cannot raise objection against this verse that through it, many sustainers are being proven.Â
This is idolatory, because all these are metaphorical mundane sustainers, while Allah Almighty is the True Provider of sustenance.Â
From this we learn that the Holy Prophet صلى الله عليه وآله وسلم can be attributed with the qualities of intercessor, benefactor, etc
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39. Say: “Truly, my Lord expands the provision for whom He wills of His servants, and (also) restricts (it) for him…”) means, according to His wisdom, He gives a lot of provision to one, and gives very little to another. He has great wisdom in doing so, which cannot be comprehended by anyone but Him. This is like the Ayah:
(See how We favor one above another, and verily, the Hereafter will be greater in degrees and greater in favor.) (17:21). This means that just as there are differences between them in this world — where one may be poor and in straitened circumstances while another is rich and enjoys a life of plenty — so they will be in the Hereafter. There one will reside in apartments in the highest levels of Paradise, whilst another will be in the lowest levels of Hell. As the Prophet said, describing the best of people in this world:
(He truly succeeds who becomes Muslim and is given just enough provision and Allah makes him content with what He has given.)” It was recorded by Muslim.
(39 cont. – and whatsoever you spend of anything, He will replace it.) means, `whatever you spend in the ways that He has commanded you and permitted you, He will compensate you for it in this world by giving you something else instead, and in the Hereafter by giving you reward.’ It was reported that the Prophet said:
(Allah says: “Spend, I will spend on you.”) In another Hadith it is reported that every morning, two angels come, and one says, “O Allah, bring destruction upon the one who withholds (does not spend).” The other one says, “O Allah, give compensation to the one who spends.” And the Messenger of Allah said:
(Spend, O Bilal, and do not fear that the One Who is on the Throne will withhold from you. )
(34:39) Say, (O Prophet): “Verily, my Lord grants provision abundantly to whomsoever He pleases and straitens it for whomsoever He pleases.[59] Whatever you spend, He will replace it. He is the Best of all Providers.”[60]
59. The repetition of this theme is meant to impress this: The abundance or restriction of the provisions is connected with Allah’s will, not with His pleasure and approval. Under the will of Allah every good or evil person is receiving his provision. Both, those who believe in Him and those who do not believe, are getting their provisions. Neither is abundance of the provisions a proof that one is Allah’s favorite servant nor is its restriction a sign that one is under His wrath. Under His will a wicked and dishonest person prospers, although wickedness and dishonesty are disliked by Allah. On the contrary, under the same divine will a truthful and honest man suffers losses and undergoes hardships although these qualities are liked by Allah. Hence, the person who regards the material gains and benefits as the criterion for the good and evil is grossly mistaken. The real criterion is Allah’s pleasure and approval which is attained through the moral qualities liked and approved by Him. With these qualities if a person gets the worldly blessings as well, it will certainly be Allah’s bounty for which he should be grateful to Him. But if from the moral point of view a person is Allah’s rebel and is disobedient to Him and in spite of that is being favored with worldly blessings, it would mean that he is preparing himself for a strict accountability and a most severe punishment.
60. Sustainer, Creator, Inventor, Donor and many other such attributes are in fact the attributes of Allah, but are metaphorically applied to men also. For example, about a person we may say, He provided a job for so-and-so, or he made or invented such and such a thing, or he made a gift to so-and-so. Accordingly, Allah has used the word Khair ar Raziqin (the Best of Providers) for Himself. It means to impress the fact that Allah is the best of providers among all those about whom you think that they are in any way connected with arranging the provisions.
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