اللَّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿۶۲﴾ وَلَئِنْ سَأَلْتَهُمْ مَنْ نَزَّلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ مِنْ بَعْدِ مَوْتِهَا لَيَقُولُنَّ اللَّهُ قُلِ الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْقِلُونَ ﴿۶۳﴾ وَمَا هَذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ لَوْ كَانُوا يَعْلَمُونَ ﴿۶۴﴾ فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ ﴿۶۵﴾

﴾62﴿ Allaahu yabsutur rizqa limany yashaaa'u min 'ibaadihee wa yaqdiru lah; innal laaha bikulli shai'in Aleem
﴾63﴿ Wa la'in sa altahum man nazzala minas samaaa'i maaa'an fa ahyaa bihil arda min ba'di mawtihaa la yaqoolunnal laah; qulil hamdu lillah; bal aksaruhum laa ya'qiloon
﴾64﴿ Wa maa haazihil hayaa tud dunyaaa illaa lahwunw-wa la'ib; wa innad Daaral Aakhirata la hiyal ha yawaan; law kaanu ya'lamoon
﴾65﴿ Fa-izaa rakiboo fil fulki da'awul laaha mukhliseena lahud deena falammaa najjaa hum ilal barri izaa hum yushrikoon

﴾62﴿ God expands the sustenance for whoever He wills among His servants and restricts it; indeed, God is all-knowing about everything
﴾63﴿ And if you ask them who it is that sends down water from the sky and revives the earth after its death, indeed, they would say, God. Say, All praise belongs to God," but most of them do not understand
﴾64﴿ And this worldly life is nothing but distraction and play, and indeed, the home of the hereafter is the real life, if only they knew
﴾65﴿ So when they embark on a ship, they invoke God with sincerity; but once He saves them and brings them to land, they then associate others with Him

[62] This is the second rational proof and a response to a misconception.
If someone assumes that although Allah the Exalted is the Creator of sustenance, the expansion or restriction of it might be in someone else's control—this is refuted.
The answer is given that this too is entirely under the control of Allah the Exalted.
In this proof, two aspects are mentioned: bast (expansion) and taqdīr (restriction or measured allocation).
[63] This is the third rational proof, and it is based on acknowledgment.
The essence of it is that the expansion and restriction of sustenance are in the control of Allah the Exalted, because the means of sustenance—such as sending down rain and producing the growth power in the earth—are within His power.
In these two verses, four things are mentioned.
And since the details of sustenance have been clarified as being from Allah the Exalted, the passage concludes with the command to say: Al-ḥamdu lillāh (All praise is due to Allah).
[64] From this verse to verse (68), four warnings are mentioned.
In this verse, a warning is given to the worldly people—that they have no knowledge of the perishing nature of this world and the everlasting nature of the Hereafter.
Since in the previous three verses worldly matters were mentioned, here in this verse, hādhihi (this) refers to them.
(lahw) is something that merely occupies the heart—meaning it distracts a person from the remembrance of Allah the Exalted.
(la‘b) is something that is useless and quickly perishes.
(al-ḥayawān) refers to the true and everlasting life that will never perish and is free from grief and pain.
[65,66] This is the second rebuke regarding their polytheism, despite their knowing that it is Allah the Exalted who removes hardship.
This is evidence of their ignorance, and similar examples have been mentioned in Surah Yūnus (10:22) and Surah Banī Isrā’īl (17:67).
This also proves that recognition of the Lord is embedded in the natural disposition (fiṭrah) of every human being.
(li-yakfurū) — the lām here indicates consequence (lām al-‘āqibah), and it is a branch of (yushrikūn) (they associate partners).
(wa li-yatamatta‘ū) — this is a continuation based on (najjāhum) (He saved them).