زُيِّنَ لِلَّذِينَ كَفَرُوا۟ ٱلْحَيَوٰةُ ٱلدُّنْيَا وَيَسْخَرُونَ مِنَ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ ٱتَّقَوْا۟ فَوْقَهُمْ يَوْمَ ٱلْقِيَٰمَةِ وَٱللَّهُ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ
“Beautified is the life of the world for those who disbelieve; they make a jest of the believers. But those who keep their duty to Allah will be above them on the Day of Resurrection. Allah giveth without stint to whom He will.” — M. M. Pickthall
Taberî9-10. c.✓ Citation verified
According to Taberî, this verse describes how the Jews who were given a share from the Scripture abandoned Allah and showed reverence and obedience to other things, and claimed that the disbelievers were on a more correct path than the believers. It is noted that this statement belonged to Ka'b b. Ashraf and was revealed in the context of a dialogue that took place between him and Quraysh; while the disbelievers pursued worldly life and wealth, leadership, and boasting, they mocked the believers, but on the Day of Resurrection Allah will place the pious in paradise and elevate them above the disbelievers.
لما قدم كعب بن الأشرف مكة قالت له قريش: أنت خير أهل المدينة وسيدهم؟ قال: نعم. قالوا: ألا ترى إلى هذا الصنبور المنبتر من قومه يزعم أنه خير منا، ونحن أهل الحجيج وأهل السدانة وأهل السقاية؟ قال: أنتم خير منه.
Zemahşerî12. c.✓ Citation verified
Zemahşerî explains the unlimited/immeasurable provision given to the believers as follows: all servants are given a share of divine grace, but this share differs in type. While one is given one kind of blessing, it is not given to another; the 'provision-giving' mentioned in this verse is also a type of specification, just like one of two brothers being given children while the other is not, and in this case the one without children is also provided with another blessing. Furthermore, he states that the unlimited provision given represents that the reward for goodness is unlimited and immeasurable, in contrast to the punishment for wrongdoing being measured and limited.
كلهم مبرورون لا يخلو أحد من بره ، إلا أن البر أصناف ، وله أوصاف . والقسمة بين العباد تتفاوت على حسب تفاوت قضايا الحكمة والتدبير ، فيطير لبعض لعباد صنف من البر لم يطر مثله لآخر
Fahreddin er-Râzî12-13. c.✓ Citation verified
In this text, Râzî lists different interpretations of the phrase 'immeasurable provision' in the verse: that the reward of those afflicted cannot be measured and counted on scales, that it is an unlimited/infinite gift, that Allah will give His servant more than he expected, and that this is purely out of grace and benevolence and not due to deserving. Furthermore, narrations regarding the reason for the verse's revelation (Abû Jahl and the leaders of Quraysh mocking poor Muslims, or Jewish leaders mocking the emigrants) are discussed, and it is debated whether the believers' superiority over disbelievers may be in terms of place, rank, or worldly happiness.
روى صاحب ( الكشاف ) عن النبي صلى الله عليه وسلم أنه قال : ( ينصب الله الموازين يوم القيامة ، فيؤتى أهل الصلاة فيوفون أجورهم بالموازين ، ويؤتى بأهل الصدقة فيوفون أجورهم بالموازين ، ويؤتى بأهل البلاء فلا ينصب لهم ميزان ولا ينشر لهم ديوان ، ويصب عليهم الأجر صبا )
İbn Kesîr14. c.✓ Citation verified
According to Ibn Kathîr, this verse expresses that Allah grants whoever He wills abundant and immeasurable provision in this world and the next. This generous provision is supported by hadîths that whenever one spends, Allah will provide its replacement.
أي يرزق من يشاء من خلقه ويعطيه عطاء كثيرا جزيلا بلا حصر ولا تعداد في الدنيا والآخرة كما جاء في الحديث ابن آدم أنفق أنفق عليك
Beydâvî13. c.✓ Citation verified
According to Beydâwî, the beautification of worldly life in the eyes of disbelievers is actually Allah's action, stemming from His being the Creator of all things; Satan and carnal desires only participate in beautification as a means/medium. Furthermore, the exegete notes that those who mocked the believers were poor believers such as Bilâl, Ammâr, and Suhaib, and they were looked down upon because they abandoned the world and turned toward the hereafter. The superiority of the pious over them on the Day of Resurrection refers to a difference in rank, honor, and degree.
والمزين في الحقيقة هو الله تعالى إذ ما من شيء إلا وهو فاعله، ويدل عليه قراءة «زين» على البناء للفاعل
Kurtubî13. c.✓ Citation verified
According to Kurtubî, there is wisdom in Allah's making some superior in wealth while depriving others; this is so that people may be in need of one another and the rich is tested with the poor, and the poor with the rich. Furthermore, in response to the polytheists' boasting about worldly wealth and mocking poor believers like Bilâl, Suhaib, and Ibn Mas'ûd, Allah has informed that the pious will be above them in rank on the Day of Resurrection.
وأيضا ليمتحن الغني بالفقير والفقير بالغني
Comparison
Common ground
Most exegetes read the verse in the context of disbelievers and rejectors boasting about worldly wealth and mocking poor believers; the emphasis that Allah's giving unlimited/immeasurable provision to the believers will result in the superiority of the pious on the Day of Resurrection is clear in Taberî, Râzî, Beydâwî, and Kurtubî. Zemahşerî, Râzî, and Ibn Kathîr also interpret the phrase 'immeasurable provision' as unlimited/immeasurable grace.
Differences
While Taberî links the reasons for revelation to Ka'b b. Ashraf and Jewish leaders, Beydâwî and Kurtubî concretize the target of mockery through specific poor companions such as Bilâl, Ammâr, and Suhaib; Râzî, meanwhile, transmits both Jewish and Quraysh-related narrations without making a definitive choice. While Zemahşerî explains the concept of 'immeasurable provision' through linguistics/rhetoric with the example of brothers, Kurtubî grounds it in the wisdom of mutual social necessity and trial; Beydâwî further links the beautification of worldly life directly to Allah's action and positions Satan only as a means, bringing a different theological emphasis at this point from the others.
Historical context
The early-period exegete Taberî presents a narration-focused and reason-for-revelation-centered reading, while linguistic/rhetorical analysis and rational explanations come to the fore in Zemahşerî and Râzî; Beydâwî shows a more technical approach with qirâ'ah differences and particle analysis. Late-period exegetes Ibn Kathîr and Kurtubî continue narration-based interpretation while more distinctly addressing the verse's social-moral message (trial, wisdom); the fundamental meaning (the believers' ultimate superiority and immeasurable provision) has remained consistent across all periods.
Modern connection
This comparative reading can remind us that the unequal distribution of material means carries a wisdom that makes people dependent on one another, and that true worth should be sought in patience, sincerity, and piety. The idea that the rich is tested with the poor and the poor with the rich can offer a perspective in today's world that encourages social solidarity and mutual tolerance. Furthermore, instead of boasting in worldly success, it can be considered that service and a constructive attitude possess enduring value.
AI analysis — not a fatwa or ruling, not yet reviewed by a scholar