أَمَّن هٰذَا الَّذي يَرزُقُكُم إِن أَمسَكَ رِزقَهُ ۚ بَل لَجّوا في عُتُوٍّ وَنُفورٍ

Who is it that may provide for you if He withholds His provision? Rather, they persist in defiance and aversion.

EXEGESIS

Lajjū is from lajāj, meaning to persist and insist on something that is against the will of the other side. It is often accompanied by enmity and implacability.^{‎[1]Tahqiq; Raghib, under l-j-j.}

ʿUtuww: defiance, disobedience, arrogance.^{‎[2]Ayn; Raghib, under ʿ-t-w.} It means an excessive and exaggerated pursuit of evil.^{‎[3]Tahqiq, under ʿ-t-w.}

Nufūr means to move away with repulsion, resentment, and aversion.^{‎[4]Tahqiq; Raghib, under n-f-r.}

ʿUtuww and nufūr have been interpreted by Ibn Abbas as misguidance, and by Mujāhid as ingratitude or disbelief (kufr).^{‎[5]Tabari, 29/7.}

EXPOSITION

Another sign and proof for man’s helplessness and his need to his Lord relates to his provision and sustenance. Given that we depend on God in our essence and existence, how can we be independent of Him in matters that are subsequent to our being? Our origin and creation is by Him, so how can we set free and become self-sufficient? This verse resembles verse 30 of this chapter, just as the last verse resembles verse 28. These two verses concern two matters that mankind relies upon the most: power and wealth. They argue that neither your power nor your wealth can avail you against God’s decree and punishment.^{‎[6]Razi, 30/594.}

Just as God sustains the birds and keeps the heavens in place, He sustains mankind: O mankind! Remember Allah’s blessing upon you! Is there any creator other than Allah who provides for you from the sky and the earth? There is no god except Him. So where do you stray? (35:3); Say: ‘Who provides for you out of the sky and the earth? …’ They will say: ‘Allah.’ Say: ‘Will you not then be wary [of Him]?’ (10:31).

It is sufficient to prove our helplessness with regard to His sustenance by noting how weak we are in face of a drought or famine, and that a drought is not a miracle, rather it is very likely to happen. The movement of the clouds and their precipitation are parts of God’s excellent way of sustaining His servants, which at the same time means that He could easily withhold them from raining, or divert them to the deserts and oceans.

This is a clear sign of mankind’s weakness. But alas, some disbelievers turn their backs to their Lord in aversion, despite Him providing for them. Rather, they persist in defiance and aversion is God’s answer to the questions that He asked. In other words, the disbelievers have no answer or argument against these manifest proofs; yet they stubbornly persist in defiance and aversion.^{‎[7]Tabrisi, 10/492.} They recognise the blessing of Allah and then deny it (16:83); will they dispute the blessing of Allah? (16:71).

This verse and the previous one provide one of the best and most practical proofs for God and His unity. While philosophical and theological proofs may satisfy the mind, they do not satiate the heart. The best way to know God is by direct experience of His presence and power, and this is something that everyone has felt through the ups and downs of life. One would feel and taste that infinite power and source of all mercy at times of difficulty and affliction, and the inner urge and inclination to resort to Him and ask Him for help.

INSIGHTS FROM HADITH

1. Imam Ali (a) supplicates to God in his famous supplication in the month of Shaʿbān: ‘O God, if Thou deprive me, who would then give me sustenance? And if Thou desert me, who would then help me?’^{‎[8]Iqbal, 3/296.}

[1] Tahqiq; Raghib, under l-j-j.
[2] Ayn; Raghib, under ʿ-t-w.
[3] Tahqiq, under ʿ-t-w.
[4] Tahqiq; Raghib, under n-f-r.
[5] Tabari, 29/7.
[6] Razi, 30/594.
[7] Tabrisi, 10/492.
[8] Iqbal, 3/296.