to the messengers of Allah. Allah knows best where He places His message.” [al-Anʿām: 124]

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The cause of khidhlān—being left to oneself—is that the vessel is unfit, unqualified, and unreceptive to the favor. Thus, were the favors actually to reach him he would say, “This is mine; I was only given it because I am worthy and deserving of it!”

Allah, exalted is He, says: “He said, ‘I was only given it because of knowledge I possess.’” [al-Qaṣaṣ: 78]—that is, because of some knowledge that Allah knows I have, which makes me deserving and entitled to it. Al-Farrāʾ (1) explained: “on account of a merit I possess,” meaning, I was its rightful recipient when it was granted to me. Muqātil said: he means, “because of a goodness that Allah knows is with me.”

ʿAbd Allāh ibn al-Hārith ibn Nawfal mentioned Solomon son of David concerning the dominion he was given, then recited Allah’s words: “He said, ‘This is by the favor of my Lord, to test me whether I give thanks or prove ungrateful.’” [al-Naml: 40]—and he did not say, “This is my honor!” He then cited Korah and his statement: “I was only given it because of knowledge I possess.” [al-Qaṣaṣ: 78].

In other words, Solomon regarded what he had been granted as Allah’s bounty and grace, a test of his gratitude, whereas Korah viewed it as issuing from himself and his own entitlement.

The same idea appears in His words: “And if We let him taste mercy from Us after hardship has touched him, he will surely say, ‘This is mine.’” [Fuṣṣilat: 50]—meaning, “I am worthy of it and entitled to it; my exclusive claim to it is like an owner’s claim to his property.”

The believer, however, sees the blessing as belonging to his Lord and as a favor He has bestowed upon His servant without the servant’s having any right to it. It is charity that Allah has chosen to grant, and He was free not to grant it. Therefore, were He to withhold it, He would not be withholding from the servant anything that was truly his or that he deserved from his Lord.