وَأَنَّهُ هُوَ أَغنىٰ وَأَقنىٰ

That it is He who enriches and grants possessions.

EXEGESIS

Aghnā (enriches) is a perfect verb from ghinā meaning wealth, but literally means needlessness, as in not needing anything from anyone else. In this sense the verse can mean that God grants a person what they need and require.

Aqnā (grants possessions) is a perfect verb from qinyah meaning wealth in itself, not as the abstract concept, but the possessions which can be secured and kept. Related to this is iqtināʾ, meaning to store and save something for oneself,^{‎[1]Tibyan, 9/438; Tabrisi, 9/275; Raghib, p. 686.} perhaps with the intention of not spending it.^{‎[2]This is the meaning suggested by Zamakhshari, 4/428.}

It has been said here to also mean that God makes one pleased with what they possess.^{‎[3]Tabari, 27/45; Raghib, p. 686. Suyuti, 6/130, attributes this opinion to Ibn Abbas.} This meaning is mentioned in a narration as well. It has been argued that this meaning is most appropriate because of the context of the previous verses mentioning two different things (laughter and weeping, life and death).^{‎[4]Alusi, 14/68.} Perhaps by this it is meant that happiness and satisfaction are not always the same as possessions and these can sometimes be opposing things.

EXPOSITION

What becomes apparent from this discussion is that we can understand the verse in multiple ways. The first and most obvious meaning is that God grants wealth and possessions. The second meaning is to understand the verse in a more abstract way. As ghinā meant needlessness and qinyah meant possessions that can be stored and kept for future use, the verse can mean that God provides for both a person’s immediate needs and also provides that with which he can secure his future and thus earn peace of mind for himself.

Considering the context of the verses – life and death, creation and judgement, world and hereafter – we may also understand the verse as referring to spiritual matters. In this sense it would mean that God gives to man what he needs in spiritual terms – revelation and guidance – so that he may then store for his future what he needs through faith and actions. This is most appropriate considering the meaning we discussed for the earlier verse, That nothing belongs to man except what he strives for. It also ties in closely to the main theme of the surah.

INSIGHTS FROM HADITH

1. From Ismāʿīl al-Sakkūnī, from Imam al-Ṣādiq (a), through his fathers, that Imam Ali (a) said regarding this verse: ‘He gives each person wealth in their livelihood, and makes them pleased with what they have acquired through their own labour.’^{‎[5]Maani, p. 215; Wasail, 17/40.}

REVIEW OF TAFSĪR LITERATURE

There are many other interpretations for the meaning of this verse, most of which seem to be speculative, such as:

1. From Mujāhid and Qatādah, that God gives wealth and then allows man to use it.
2. From Sulaymān al-Taymī, that God has made Himself needless of all else, and made others in need of Him.
3. From Sufyān al-Thawrī, that God makes people satisfied with what they have and pleased with it.^{‎[6]For more, see Qurtubi, 17/119.}
4. From Ibn Zayd, that God gives wealth to whomever He wishes and makes poor whomever He wishes.^{‎[7]Tabari, 27/45. This view is adopted by Shawkani, 5/140.}

Abū Ḥayyān mentions that there are twelve such various opinions that have reached him, but none of these are particularly well founded.^{‎[8]Muhit, 10/25.}

Ālūsī and Tabatabai say that aqnā has been mentioned after aghnā, even though both mean wealth, because aqnā is referring to the best and finest part of wealth.^{‎[9]Alusi, 14/68; Mizan, 19/50.}

INSIGHTS FROM OTHER TRADITIONS

1. But you must remember the Lord your God, for it is He who gives you the ability to get wealth, so that He may establish His covenant which He swore to your fathers, as it is today.^{‎[10]Deuteronomy 8:18.}
2. The blessing of the Lord makes rich, and He adds no sorrow with it.^{‎[11]Proverbs 10:22.}
3. The Lord has greatly blessed my master, and he has become wealthy. He has given him flocks and herds, and silver and gold, and male and female servants, and camels and donkeys.^{‎[12]Genesis 24:35.}
4. The Lord makes poor and makes rich; He brings low and lifts up.^{‎[13]1 Samuel 2:7.}

[1] Tibyan, 9/438; Tabrisi, 9/275; Raghib, p. 686.
[2] This is the meaning suggested by Zamakhshari, 4/428.
[3] Tabari, 27/45; Raghib, p. 686. Suyuti, 6/130, attributes this opinion to Ibn Abbas.
[4] Alusi, 14/68.
[5] Maani, p. 215; Wasail, 17/40.
[6] For more, see Qurtubi, 17/119.
[7] Tabari, 27/45. This view is adopted by Shawkani, 5/140.
[8] Muhit, 10/25.
[9] Alusi, 14/68; Mizan, 19/50.
[10] Deuteronomy 8:18.
[11] Proverbs 10:22.
[12] Genesis 24:35.
[13] 1 Samuel 2:7.