Likewise, ʿĀṣ ibn Wāʾil—whose story, together with that of Khabbāb ibn al-Aratt, Allah relates—made the same claim when the Almighty said: “Have you seen the one who has rejected Our signs and says, ‘I will surely be given wealth and children’?” Has he pierced the unseen, or has he taken from the Most Merciful a covenant? (Maryam 19:77-78).
The Exalted also says, describing man when Allah bestows favor upon him: “He will certainly say, ‘This is mine, and I do not think the Hour will ever occur. Yet even if I am returned to my Lord, I will indeed find with Him the best reward.’” Allah then says: “We shall surely inform those who disbelieved of what they did, and We shall certainly make them taste a severe punishment” (Fussilat 41:50).
Qārūn likewise declared, “I was only given this on account of knowledge I possess,” that is, because—so he claimed—Allah knew he deserved it. But Allah said: “Did he not know that Allah had already destroyed generations before him who were mightier in strength and greater in accumulation? And the criminals will not be questioned about their sins” (al-Qaṣaṣ 28:78). We have already discussed his story in the course of Moses’ narrative.
Allah, Exalted is He, further says: “Neither your wealth nor your children will bring you near to Us in closeness, but whoever believes and works righteousness—for such people there is a double recompense for what they did, and they will dwell securely in lofty chambers” (Sabaʾ 34:37).
And He says: “Do they imagine that, because We continue to supply them with wealth and children (23:55), We are hastening good things for them? No; they have no perception” (al-Muʾminūn 23:55-56).
When this ignorant man was beguiled by the worldly portion he had been granted, he denied the Hereafter and claimed that—should it exist—he would surely find with his Lord something better than what he already possessed. His companion heard him and, while disputing with him, said: “Have you disbelieved in the One who created you from dust, then from a drop of fluid, then fashioned you into a man?”—that is, have you rejected the Resurrection even though you know that Allah created you from dust, then from a sperm-drop, then shaped you stage after stage until you became a sound, hearing, seeing man who knows, grasps, and understands? How can you deny the Resurrection when Allah is fully able to originate creation in the first place?
“But as for me—He is Allah, my Lord.” In other words, I affirm the opposite of what you have said and believe contrary to what you believe: “He is Allah, my Lord, and I associate none with my Lord”—I worship none besides Him, and I hold that He will resurrect bodies after they have decayed, restore the dead to life, gather scattered bones, and that Allah has no partner in His creation or His dominion; there is no deity besides Him.
He then directed him to what would have been more fitting for him to say upon entering his garden: “If only, when you entered your garden, you had said, ‘Whatever Allah wills; there is no power except with Allah.’” For this reason it is recommended that anyone who is pleased by something of his wealth, family, or condition should say the same. A marfūʿ (Prophetic) ḥadīth has been transmitted on this point, though its authenticity is open to scrutiny.