اِنَّ رَبَّکَ یَبۡسُطُ الرِّزۡقَ لِمَنۡ یَّشَآءُ وَ یَقۡدِرُ ؕ اِنَّہٗ کَانَ بِعِبَادِہٖ خَبِیۡرًۢا بَصِیۡرًا ﴿٪۳۰﴾
Translation — Surah Al-Isra, Verse 30 with Footnote 30 (Mawdudi, Tafheem ul-Quran)
Verse 30
“Indeed, your Lord extends provision for whom He wills and restricts it. Indeed, He is ever, concerning His servants, Acquainted and Seeing.”
(Surah Bani Isra’il / Al-Isra, 17:30)
Urdu Commentary Translation
Your Lord expands provision for whom He wills and constricts it for whom He wills. He is fully aware of the condition of His servants and is watching over them.
Footnote 30
That is, Allah the Most High has maintained a difference of more and less in the distribution of provision among His servants — and human beings cannot comprehend the wisdom behind this. Therefore, mankind ought not to interfere in the natural system of the distribution of provision through its own artificial schemes and devices.
To convert natural inequality into artificial equality, or to push that inequality beyond the bounds of nature to the point of injustice — both are equally wrong. The only correct economic system is the one that comes closest to the method of distributing provision that Allah has ordained.
The principle of natural law toward which guidance was given in this statement meant that, within the reform programme of Madinah, the idea never found any footing whatsoever that disparity and inequality in provision and the means of provision is in itself an evil that needs to be eradicated — or that creating a classless society is in any degree a desirable goal.
On the contrary, the course of action adopted in Madinah al-Tayyibah for establishing human civilisation upon sound foundations was this: that the differences Allah has naturally placed among human beings should be preserved in their original natural state, and that — in accordance with the guidance given above — the morals, conduct, and laws of society should be reformed in such a way that the disparity in livelihood, rather than becoming a cause of any oppression or injustice, instead becomes a means of those countless moral, spiritual, and civilisational benefits and blessings for the sake of which the Creator of the universe has indeed placed this very disparity and difference among His servants.
Translation of Mawdudi’s Urdu commentary from Tafheem ul-Quran, Surah Al-Isra (17:30), Footnote 30.
Wa alaykum assalam! A beautiful and deeply relevant request. Here is a comprehensive collection of Quranic verses and ahadith on both themes — the divine wisdom behind differential provision, and the prohibition of hasad (envy/jealousy).
Part One: Quranic Verses on Allah’s Intentional Differential in Provision & Blessings
- Surah An-Nahl (16:71)
Arabic:
وَاللّٰهُ فَضَّلَ بَعْضَكُمْ عَلٰى بَعْضٍ فِى الرِّزْقِ
Translation:
“And Allah has favoured some of you over others in provision.”
This verse states the differential as a direct, deliberate divine act — using the word faddala (granted superiority/favour), making clear this is not accident but design. - Surah Az-Zukhruf (43:32)
Arabic:
أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ ۚ نَحْنُ قَسَمْنَا بَيْنَهُم مَّعِيشَتَهُمْ فِى الْحَيَوٰةِ الدُّنْيَا وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَٰتٍ لِّيَتَّخِذَ بَعْضُهُم بَعْضًا سُخْرِيًّا ۗ وَرَحْمَتُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
Translation:
“Is it they who distribute the mercy of your Lord? It is We who have distributed their livelihood among them in the life of this world, and have raised some of them above others in degrees — so that some of them may make use of others. And the mercy of your Lord is better than what they accumulate.”
Key insight: The word sُkhria (to utilise one another) reveals the societal wisdom — differential provision creates interdependence, cooperation, and functional civilisation. Allah explicitly states: We did this. - Surah Al-Isra (17:21)
Arabic:
اُنْظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلٰى بَعْضٍ ؕ وَلَلْاٰخِرَةُ اَكْبَرُ دَرَجٰتٍ وَّاَكْبَرُ تَفْضِيْلًا
Translation:
“See how We have favoured some of them over others. And the Hereafter is greater in degrees and greater in distinction.”
Key insight: The verse redirects attention — even the differential in this world is nothing compared to the far greater and more meaningful differentiation of the Hereafter. This reframes worldly envy as deeply misplaced. - Surah An-Nisa (4:32)
Arabic:
وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللّٰهُ بِهٖ بَعْضَكُمْ عَلٰى بَعْضٍ ؕ لِلرِّجَالِ نَصِيْبٌ مِّمَّا اكْتَسَبُوْا ؕ وَلِلنِّسَآءِ نَصِيْبٌ مِّمَّا اكْتَسَبْنَ ؕ وَسْـَٔلُوا اللّٰهَ مِنْ فَضْلِهٖ ؕ اِنَّ اللّٰهَ كَانَ بِكُلِّ شَيْءٍ عَلِيْمًا
Translation:
“And do not covet that by which Allah has favoured some of you over others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask Allah of His bounty. Indeed, Allah is ever, of all things, Knowing.”
Key insight: The direct prohibition of tamanni (coveting what others have been given). The remedy prescribed is not protest but du’a — ask Allah from His own boundless bounty. - Surah Al-Qasas (28:76–82) — The Story of Qarun
The story of Qarun (Korah) is the Quran’s most extended narrative illustration of this theme. Those who saw his wealth said:
Arabic (28:79):
يٰلَيْتَ لَنَا مِثْلَ مَآ اُوْتِىَ قَارُوْنُ ۙ اِنَّهٗ لَذُو حَظٍّ عَظِيْمٍ
Translation:
“Would that we had the like of what Qarun has been given! Indeed, he is one of great fortune.”
Then when Allah caused the earth to swallow him, the same people said (28:82):
Arabic:
وَيْكَاَنَّ اللّٰهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَّشَآءُ مِنْ عِبَادِهٖ وَيَقْدِرُ ۚ لَوْلَآ اَنْ مَّنَّ اللّٰهُ عَلَيْنَا لَخَسَفَ بِنَا
Translation:
“Ah! It is indeed Allah who expands provision for whom He wills of His servants and restricts it. Had Allah not been gracious to us, He would have caused the earth to swallow us too.”
Key insight: The very words of 17:30 echo here — as if the Quran is demonstrating through Qarun’s fate what happens when differential blessing becomes an object of envy rather than reflection. - Surah Al-Fajr (89:15–16)
Arabic:
فَاَمَّا الْاِنْسَانُ اِذَا مَا ابْتَلٰىهُ رَبُّهٗ فَاَكْرَمَهٗ وَنَعَّمَهٗ ۙ فَيَقُوْلُ رَبِّيْ اَكْرَمَنِ ؕ وَاَمَّآ اِذَا مَا ابْتَلٰىهُ فَقَدَرَ عَلَيْهِ رِزْقَهٗ ۙ فَيَقُوْلُ رَبِّيْ اَهَانَنِ
Translation:
“As for man, when his Lord tries him and honours him and blesses him, he says: ‘My Lord has honoured me.’ But when He tries him and restricts his provision, he says: ‘My Lord has humiliated me.’”
Key insight: Allah immediately corrects this misreading — abundance is not always honour, and restriction is not always humiliation. Both are ibtila (tests). This directly dismantles the logic behind envy. - Surah Al-Baqarah (2:155–157)
Arabic:
وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوْعِ وَنَقْصٍ مِّنَ الْاَمْوَالِ وَالْاَنْفُسِ وَالثَّمَرٰتِ ؕ وَبَشِّرِ الصّٰبِرِيْنَ
Translation:
“And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits — but give good tidings to the patient.”
Key insight: Restriction in provision is explicitly framed as divine testing — making envy of others’ wealth not just spiritually harmful but a fundamental misreading of reality.
Part Two: Ahadith on Hasad (Envy) — Prohibition & Remedy
Hadith 1 — The Destroyer of Good Deeds
إِيَّاكُمْ وَالْحَسَدَ، فَإِنَّ الْحَسَدَ يَأْكُلُ الْحَسَنَاتِ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ
“Beware of envy, for envy devours good deeds just as fire devours wood.”
(Abu Dawud)
Hadith 2 — The Disease of Former Nations
دَبَّ إِلَيْكُمْ دَاءُ الأُمَمِ قَبْلَكُمْ: الْحَسَدُ وَالْبَغْضَاءُ، وَالْبَغْضَاءُ هِيَ الْحَالِقَةُ
“The disease of the nations before you has crept upon you — envy and hatred. And hatred is the shaver (it shaves away the religion).”
(Tirmidhi — Hasan)
Hadith 3 — Only Two Exceptions (Permissible Envy = Ghibtah)
لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ: رَجُلٌ آتَاهُ اللَّهُ مَالًا فَسَلَّطَهُ عَلَى هَلَكَتِهِ فِي الْحَقِّ، وَرَجُلٌ آتَاهُ اللَّهُ حِكْمَةً فَهُوَ يَقْضِي بِهَا وَيُعَلِّمُهَا
“There is no envy (permissible) except in two cases: a man whom Allah has given wealth and empowered to spend it in righteous causes, and a man whom Allah has given wisdom and he judges by it and teaches it.”
(Bukhari & Muslim)
Key insight: The Prophet ﷺ permits only ghibtah — wishing you had the same without wishing it away from others — and only in matters of religious benefit, not worldly accumulation.
Hadith 4 — The Believer Does Not Envy
الْمُؤْمِنُ يَغْبِطُ، وَالْمُنَافِقُ يَحْسُدُ
“The believer has ghibtah (wholesome aspiration), while the hypocrite has hasad (destructive envy).”
(Attributed in classical works of tazkiyah)
Hadith 5 — Contentment is True Wealth
لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْسِ
“Wealth is not in having abundant possessions, but true wealth is the richness of the soul.”
(Bukhari & Muslim)
Hadith 6 — Look Below, Not Above
انْظُرُوا إِلَى مَنْ هُوَ أَسْفَلَ مِنْكُمْ، وَلَا تَنْظُرُوا إِلَى مَنْ هُوَ فَوْقَكُمْ، فَهُوَ أَجْدَرُ أَنْ لَا تَزْدَرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ
“Look at those who are below you (in worldly matters) and do not look at those who are above you — for that is more befitting so that you do not belittle the blessings Allah has bestowed upon you.”
(Bukhari & Muslim)
Hadith 7 — The Antidote: Praise the One You Envy
إِذَا رَأَى أَحَدُكُمْ مِنْ أَخِيهِ أَوْ مِنْ نَفْسِهِ أَوْ مِنْ مَالِهِ مَا يُعْجِبُهُ فَلْيُبَرِّكْ عَلَيْهِ، فَإِنَّ الْعَيْنَ حَقٌّ
“When one of you sees something admirable in his brother — in his person, his family, or his wealth — let him invoke blessings upon it (say MashaAllah/Barakallahu fihi), for the evil eye is real.”
(Ibn Majah, Ahmad — Sahih)
Summary Framework for ForOneCreator Concept Quranic Anchor Hadith Anchor Differential provision is Divine design 43:32, 16:71 — Coveting others’ blessings is forbidden 4:32 Abu Dawud (fire/wood) Both abundance & restriction are tests 89:15-16, 2:155 — Permissible aspiration (Ghibtah) only 17:21 Bukhari & Muslim (two cases) Remedy: look downward, not upward — Bukhari & Muslim Remedy: make du’a for your own share 4:32 — Remedy: say MashaAllah for others — Ibn Majah
This would make a powerful ForOneCreator piece — especially connecting 17:30 (the verse you translated) with 43:32 and the story of Qarun as a complete Quranic narrative arc on this theme. Shall I develop it into a full article or bilingual document?
Messages from Quran 