Al Qaṣaṣ

وَمَآ أُوتِيتُم مِن شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا وَزِينَتُهَا وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَي أَفَلاَ تَعْقِلُونَ

60. “And whatever things you have been given are only a provision of the life of this world and its adornment, and whatever is with Allah is better and more lasting, have you then no sense?”

Indeed, this is the third answer that Allah (s.w.t.) gives to the infidel pretext seekers of Mecca who used to say if they believed their living would be ruined. This verse implicitly says that whatever they imagine they obtain through disbelief is a worthless perishing thing for the limited life of this world while the things with Allah are better and more lasting. The verse says:

All the material bounties of this world generally have some unwholesome sequels mixed with different problems, and there is no material bounty free from harm and difficulty. In addition, the bounties which are with Allah are permanent and are not comparable with the perishing merits of this world; therefore, they are both better and more lasting. Thus, with a simple comparison, every rational person can understand that he should not devote that lasting bounty for this mortal one.

That is why, at the end of the verse, He says:

Fakhr-i-Razi narrates from one of the jurisprudents who said that if a person makes testament that one third of his wealth must be given to the wisest person among people, his legal opinion was that this one third ought to be given to those who obey the commandment of Allah, because the wisest person among people is the one who gives little (perishing) thing and takes a large (lasting) capital, and this is true only in the obedient persons of the command of Allah.

Then, Fakhr-i-Razi adds that it seems that that jurist has taken this legal injunction from the verse under discussion.⁵