For this reason, we have selected the 26th verse from Surah Ar-Raʿd (13:26) which cautions us the shortness of this life which has been referred to as a time equated to fleeting enjoyment and the life of the hereafter being the permanent life the pleasures (or otherwise) of which depend on how we spend our lives in our worldly life.
The verse (meaning-focused translation)
اَللّٰهُ يَبۡسُطُ الرِّزۡقَ لِمَنۡ يَّشَآءُ وَيَقۡدِرُؕ وَفَرِحُوۡا بِالۡحَيٰوةِ الدُّنۡيَا ؕ وَمَا الۡحَيٰوةُ الدُّنۡيَا فِى الۡاٰخِرَةِ اِلَّا مَتَاعٌ
“Allah extends provision for whom He wills and restricts it. They rejoice in the life of this world, but the life of this world compared to the Hereafter is only a fleeting enjoyment.” (13:26)
This single verse touches three of the most sensitive human realities: (1) rizq (provision), (2) happiness, and (3) illusion. Let us expand its meaning and how can this single verse if understood and correctly reflected upon can change our orientation to the worldly life and shape it for a permanent life of the hereafter.
Context within Surah Ar-Raʿd
Surah Ar-Raʿd consistently contrasts: (1) Visible power vs unseen control, (2) Temporary life vs permanent reality, (3) Human assumptions vs divine wisdom.
Just before and after this verse, the Surah speaks about: (1) People who demand signs (13:7), (2) The certainty of divine knowledge (13:8–10), (3) The laws of change in societies (13:11), (4) Natural power and human argument (13:12–13), and (5) The contrast between truth and falsehood (13:17). So 13:26 fits into a larger message and which is "Your material condition is not proof of your worth, truth, or ultimate success."
As per revered Muslim scholar Ibn Kathir, the verse serves as a reminder to focus on the eternal life rather than being distracted by the, often misleading,, temporary enjoyment of this world. This verse has two distinct parts: (1) Allah alone determines, increases, and restricts sustenance (provision) based on His wisdom and will. (2) Then Allah highlights that worldly abundance is merely a temporary enjoyment (trial) that cannot be compared to the everlasting, superior, and true life in the Hereafter.
Rizq / Means of sustenance
In the first part of the verse Allah proclaims that is it He alone who extends rizq / provision and restricts. To some this may appear to be random cruelty, that is giving to some and restricting others from having what other have.
In fact in Qur’anic worldview, Expansion of provision may be: (1) A test of gratitude and arrogance, (2) A means of influence, (3) A form of delayed accountability, while Restriction of provision may be: (1) A test of patience, (2) A purification, (3) A protection from arrogance, (4) A redirection toward higher values.
This part of the verse thus outlines the key Islamic principle that Rizq is not a scoreboard of divine approval. This directly challenges a modern (and ancient) assumption that If I am succeeding financially, I must be right. The Qur’an dismantles this notion.
World famous exegete of Al Qur'an Sayyid Abul Ala Maududi is thus of the view that:
This verse refutes the wrong criterion by which the disbelievers of Makkah (and all other disobedient people of the world) judged whether one was or was not a favorite of God. They judged a man’s worth by his wealth and worldly prosperity and not by his faith and righteous conduct. They thought that the one who was enjoying all the good things of life was a favorite of God, even if he had erroneous beliefs and did wicked deeds. On the other hand, they considered the one who was poor and indigent to be under the wrath of God, even though he was righteous. That is why in their judgment the chiefs of the Quraish were far superior to the followers of the Prophet (peace be upon him). They would say, "You can see for yourselves that God is with the chiefs of the Quraish.
In this verse, Allah has warned them that they are absolutely wrong in drawing such a conclusion from the worldly conditions of the people. Allah gives His provision to the people abundantly or sparingly for reasons different from those which they presumed and richness or poverty is no criterion by which to judge the worth of people. The real criterion of judging the worth of people is their beliefs and deeds. The one, who has righteous beliefs and does good deeds, shall be higher in rank than the one who has wrong beliefs and does evil deeds. Thus the real criterion is the quality of his deeds and not the possession or the lack of wealth.
Preference to the worldly life over the permanent life of Hereafter
“They rejoice in the life of this world” - This part of the verse implies deep emotional attachment to the worldly life, not just enjoyment. It refers to people who: (1) Measure success by income, (2) Define worth by lifestyle, (3) Equate happiness with consumption, and thus (4) Feel secure because of wealth.
Qur’anic viewpoint is that though the enjoyment is not haram and one should enjoy this life moderately rather than rejoicing with misplaced loyalty. That is the worldly life should not become one's (1) Goal, (2) Identity, or (3) Proof of one's success
The temporary worldly life
“But the life of this world is only a fleeting enjoyment” - this does not mean that the Qur’an does not say the world is worthless. Rather it is being said that this life (1) Utterly short and temporary, (2) rather it is Deceptive if absolutized, and (3) it is Inadequate as a final goal.
There is an Arabic saying that: Life is something that gives pleasure but does not last — like a traveler’s shade.
Ibn Kathir, contrasting this life with that of the Hereafter, emphasizes the insignificance of worldly wealth and pleasure compared to the eternal life. And that True success is not measured by worldly riches, as the disbelievers often rejoice in this, ignoring the greater, permanent rewards of the afterlife.
To sum up, it may be noted that the "Worldly-oriented people invariably ignore the preacher of Truth." The reason for this is that a worldly people recognize only worldly glories. As the preacher is in possession of only sublime truths, he is not recognized and is ignored as an unimportant person. But, when the veil over reality is torn asunder, man will come to know at that time that the apparent glory which he considered everything, was absolutely valueless. The truly valuable thing was reality which, because it was unseen, could not claim his attention.
There is a Hadith Prophet Muhammad ﷺ which says, "Be in this world as if you were a stranger or a traveler," mentioned in Ṣaḥīḥ al-Bukhārī 6416 which also tells us the temporary nature of our life. Yet despite all these mentions, our orientation remain towards our present state in this world rather than eyeing the a permanent life that is our final destination.
Correlation with our daily lives
This verse is truly reflective of the state of mind of a majority of the people who when blessed with more than others think that the world only belongs to them and instead of being thankful to their Creator and the Sustainer, arrogance and obstinacy creeps in and they indulge into merry making to make best of their lives. They thus forget that this life provides them with a mere fleeting enjoyment which would rob them of blessings of the hereafter.
Let us establish a correlation with the verse and our practical life:
- Income inequality & comparison culture:
- We constantly compare: our Salaries, Homes, Cars and Lifestyles (especially via social media) with others and if having an upper edge, a sense of elation creeps in rather than be humble for what we have is not due to our efforts rather it is because of Divine blessings which are not permanent.
- Rather 13:26 resets the scale and caution those who are blessed more that these blessings can be withdrawn due to their arrogance and pride.
- Anxiety over finances: In contrast to those living in abundance, many people today live with Financial stress, Fear of loss of jobs and Obsession with stability. This verse tells them that control is not with your employer, market, or economy, rather it is with Allah. If understood correctly, one would realize that this verse cancels panic and despair. and give them hope if one persists in one's faith and endures difficulties with sabr / perseverance.
- Arrogance of success:
- This is a dilemma - When people rise, they attribute it purely to intelligence. At the same time in their arrogance (due to their being rich and efforts), they see others as lazy and they completely undermine unseen help.
- The verse thus indicate expansion / rise a test, not a trophy.
- Despair of hardship:
- But when people fall, they feel abandoned and feel inferior - thus they lose self-worth.
- This verse comforts the fallen by telling them that restriction is not rejection. Many a man who have true faith rise again and are honoured much more than those who are arrogant.
- Psychological wisdom:
- This verse also explains why: (1) Rich people are not automatically happy and (2) Poor people are not automatically miserable - for the reason that happiness is not proportional to provision.
- At the same time, it also notes that rejoicing wrongly placed produces: (1) Fear of loss, (2) Endless desire, and (3) the inner feeling of finding never enough to satisfy their greed.
- A deep link with 13:11 (law of change):
- Earlier in the Surah, it was said “Allah does not change the condition of a people until they change what is within themselves.” (13:11)
- So while provision is from Allah, character, gratitude, justice, and effort shape how provision is used and experienced.
- One-line Qur’anic worldview: Your bank balance is not your biography in Allah’s sight.
- A reflection for today: In a world obsessed with growth, lifestyle and status consciousness, man is more prone to rely on his wealth to exhibit his false status - something that would be of no use in the life of the hereafter.
Thus the verse 13:26 whispers a dangerous truth to the ego: What you are chasing is not what you were created for. Remember the fate of Qarun / Korah as mentioned in Surah 28. Al-Qasas wherein it has been told to the mankind that even if a man is rich beyond any bounds, his arrogance can lead him to utter disaster, deprivation of all wealth and even his life. So let us be humble even if we are rich or blessed more than others and live this life as a prelude to the life of the Hereafter.
May Allāh (سبحانه و تعالى) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door.
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.
May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.
Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.
You may refer for more Selected Verses from Sürah 13. Al Ra'd - The Thunder already published
You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
For more Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and our reference page: Selected Verses from the Qur'an. .
An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.
In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.
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