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1957 See last note. 'We provide sustenance of every kind, physical, mental, spiritual, etc., for you (i.e. for mankind). But We
do more. We provide for everyone of Our creatures. And there are those of which mankind is not even cognisant. We
provide for them also. There are those who may at first sight appear hostile to man, or whom man may consider
hostile, such as wild and noxious animals. They are Our creatures, and We provide for them also, as they are Our
creatures. But there is due order and balance in the economy of Our universal Plan.' (15.20)
78:11 - And made the day as means of subsistence? 5892
5892 "Subsistence" in English only partly covers the idea of ma'ash, which includes every kind of life activity. The Day is
specially illuminated, so runs the figure of speech, in order that these life-activities of all kinds may be fully exercised.
(78.11)
89:16 - But when He trieth him restricting his subsistence for him then saith he (in despair) "My
Lord hath humiliated me!" 6120
6120 Subsistence, in both the literal and the figurative sense. Allah provides for all, but people complain if the provision is
measured and restricted to their needs, circumstances, and antecedents, and does not come up to their desires or
expectations, or is different from that given to people in quite different circumstances. (89.16)
Sahih Al-Bukhari Hadith
Hadith 9.569 Narrated by
Abu Huraira
The Prophet said, "None of you should say: 'O Allah! Forgive me if You wish,' or 'Bestow Your Mercy on me if You wish,' or
'Provide me with means of subsistence if You wish,' but he should be firm in his request, for Allah does what He will and
nobody can force Him (to do anything)."
Al-Tirmidhi Hadith
Hadith 513
Narrated by
AbuMuhammad Fadalah ibn Ubayd al-Ansari
AbuMuhammad heard the Prophet (peace be upon him) say: Happy news for the person who embraces Islam and has got
means of subsistence sufficient for his needs and is contented.
Transmitted by Tirmidhi.
Al-Tirmidhi Hadith
Hadith 6098 Narrated by
Ali ibn AbuTalib
Allah's Messenger (peace be upon him) came upon me when I had a complaint and was saying, "O Allah, if my appointed
time has come grant me rest, if it is to be delayed grant me abundant means of subsistence, but if this is a testing grant me
endurance." Allah's Messenger asked him how he had expressed himself, and when he repeated to him what he had said,
he gave him a kick and said, "O Allah, heal him," or "Cure him." The transmitter was doubtful about the exact words. He said
that he did not afterwards complain of his pain.
Tirmidhi transmitted it, saying this is a hasan sahih tradition.
SUBSTITUTE:
2:106 - None of Our revelations do We abrogate or cause to be forgotten but We substitute
something better or similar; knowest thou not that Allah hath power over all things? 107
107 The word which I have translated by the word "revelations" is Ayat. See C.41 and n. 15. It is not only used for verses
of the Qur-an, but in a general sense for God's revelations, as in ii. 39 and for other Signs of God in history or nature,
or miracles, as in ii. 61. It has even been used for human signs and tokens of wonder, as, for example, monuments or
landmarks built by the ancient people of Ad (xxvi. 128). What is the meaning here? If we take it in a general sense, it
means that God's Message from age to age is always the same, but that its form may differ according to the needs
and exigencies of the time. That form was different as given to Moses and then to Jesus and then to Muhammad.
Some commentators apply it also to the Ayat of the Qur-an. There is nothing derogatory in this if we believe in
progressive revelation. In iii. 7 we are told distinctly about the Qur-an, that some of its verses are basic or
fundamental, and others are allegorical, and it is mischievous to treat the allegorical verses and follow them (literally).
On the other hand, it is absurd to treat such a verse as ii. 115 as if it were abrograted by ii. 144 about the Qibla. We
turn to the Qibla, but we do not believe that God is only in one place. He is everywhere. See second note to ii. 144.
(2.106)
4:2 - To orphans restore their property (when they reach their age) nor substitute (your) worthless
things for (their) good ones; and devour not their substance (by mixing it up) with your own.
For this is indeed a great sin. 507
507 Justice to orphans is enjoined, and three things are particularly mentioned as temptations in the way of a guardian: (I)
He must not postpone restoring all his ward's property when the time comes; subject to iv. S below. (2) If there is a list
of property, it is not enough that that list should be technically followed: the property restored must be of equal value
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