Tafsir of Al-`Ankabut 29:62

Surah Al-'Ankabut (The Spider): Verse 62

{Allah expands the provision for whom He wills of His servants and restricts it. Indeed, Allah is knowing of all things.}

[Commentary on the Verse]

When the Almighty mentioned creation, He followed it with the mention of provision (Rizq), because the perfection of creation lies in its sustenance, and human existence depends on provision.

Therefore, worship (Ibadah) is due to the worshipped entity for one of three reasons:

1. Because of inherent worthiness for worship: The idols are not worthy of worship, but Allah is.
2. Because of supreme status (Sha'n): Allah created the heavens and the earth, demonstrating clear proof (Burhan) of His supreme status, thus demanding worship.
3. Because of being the source of benevolence (Ihsan): Allah provides for creation; thus, He possesses superiority, benevolence, grace, and obligation (Imtinan), making worship due to Him from this perspective as well.

{For whom He wills}: This points to the perfection of His benevolence.

Consider a king who instructs his treasurer to give something to a person. If the treasurer gives it by the king's direct order, the recipient has only a slight, insignificant favor to acknowledge, as the recipient knows it was not by the treasurer's own will but by the king's command. However, if the king tells the treasurer, "Give it if you wish, or withhold it if you wish," and the treasurer then gives it, the recipient owes him a great, significant favor.

Similarly, Allah grants provision by His own will. This is perfect benevolence that necessitates complete gratitude.

{and restricts it}: Meaning, He narrows it for whom He wills.

Then the Almighty said: {Indeed, Allah is knowing of all things}. This means He knows the measure of needs and the measure of provisions.

There are subtle points in establishing the attribute of Knowledge here:

1. The Provider, who possesses perfect Will, if He sees His servant in need and knows his hunger, He does not delay the provision. A provider would only delay provision if there were a deficiency in the execution of his will (like a king who intends to feed someone but the food is not yet ready), or due to ignorance of the servant's hunger.
2. By establishing Knowledge, Allah has encompassed the mention of the essential attributes of Divinity. These are four: Life, Power (Qudra), Will (Irada), and Knowledge (Ilm). Whoever denies these four commits disbelief (Kufr). As for Hearing (Sam'), Sight (Basar), and Speech (Kalam) subsisting in Him, whoever denies them is considered an innovator (Mubtadi'), not a disbeliever.

Allah has established the four essential attributes:

• Power: Mentioned in {He created the heavens and the earth}.
• Will/Volition: Indicated in {Allah expands the provision for whom He wills}.
• Knowledge: Stated in {Indeed, Allah is knowing of all things}.
• Life: Necessarily implied, as the Powerful, Willing, Knowing entity cannot be conceived of except as being alive.

Then, after stating, {Allah expands the provision...}, the Almighty mentioned their own admission of this fact:

{And if you ask them, "Who sends down rain from the sky and gives life thereby to the earth after its death?" they will surely say, "Allah." Say, "Praise be to Allah." But most of them do not reason.}