وَيَسْتَجِيبُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَيَزِيدُهُمْ مِنْ فَضْلِهِ وَالْكَافِرُونَ لَهُمْ عَذَابٌ شَدِيدٌ ﴿۲۶﴾ وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الْأَرْضِ وَلَكِنْ يُنَزِّلُ بِقَدَرٍ مَا يَشَاءُ إِنَّهُ بِعِبَادِهِ خَبِيرٌ بَصِيرٌ ﴿۲۷﴾ وَهُوَ الَّذِي يُنَزِّلُ الْغَيْثَ مِنْ بَعْدِ مَا قَنَطُوا وَيَنْشُرُ رَحْمَتَهُ وَهُوَ الْوَلِيُّ الْحَمِيدُ ﴿۲۸﴾ وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَثَّ فِيهِمَا مِنْ دَابَّةٍ وَهُوَ عَلَى جَمْعِهِمْ إِذَا يَشَاءُ قَدِيرٌ ﴿۲۹﴾

﴾26﴿ Wa yastajeebul lazeena aamanoo wa 'amilu saalihaati wa yazeeduhum min fadlih; wal kaafiroona lahum 'azaabun shadeed
﴾27﴿ Wa law basatal laahur rizqa li'ibaadihee labaghaw fil ardi wa laakiny yunazzilu biqadarim maa yashaaa'; innahoo bi'ibaadihee Khabeerun Baseer
﴾28﴿ Wa Huwal lazee yunazzilul ghaisa min ba'di maa qanatoo wa yanshuru rahmatah; wa Huwal Waliyyul Hameed
﴾29﴿ Wa min Aayaatihee khalqus samaawaati wal ardi wa maa bassa feehimaa min daaabbah; wa Huwa 'alaa jam'ihim izaa yashaaa'u Qadeer

﴾26﴿ And Allah accepts (the deeds and supplications of) those who believe and do righteous deeds, and He increases them from His bounty. But for the disbelievers, there is a severe punishment
﴾27﴿ And if Allah were to extend the provision for His servants abundantly, they would surely transgress in the land. But He sends it down in a measured amount as He wills. Indeed, Allah is All-Aware, All-Seeing of His servants
﴾28﴿ And He is Allah, the One who sends down rain after people have despaired and spreads His mercy. And He is the Guardian, the Praiseworthy
﴾29﴿ And among the signs of His oneness is the creation of the heavens and the earth and the living creatures He has dispersed throughout them. And Allah is capable of gathering them whenever He wills

[26] This verse mentions another honor and glad tidings for the believers.
"Wa yastajību" — this is general, and includes the acceptance of supplications (du‘ā’), acts of worship, and even intercession or prayers made for fellow believers.
For added emphasis, the verb "yastajību" is made transitive by itself, indicating the certainty and completeness of Allah's response.
[27] This is the answer to a question: since Allah the Exalted accepts the supplications of His servants, then when they ask for abundance in wealth, why does He not give it to them?
The essence of the answer is that abundance in provision can lead to transgression — so such a supplication may not be beneficial for them, and for that reason, Allah does not grant it.
Question: Many prophets, noble companions, and saints had abundant wealth — yet they did not transgress?
Answer 1: The meaning refers to universal abundance — i.e., if all people were to become wealthy, then none would be in need of others, and this would lead to materialism, denial of Allah (as seen in secularism), the collapse of the worldly system, and the end of acts of worship involving wealth (like zakat and charity).
Therefore, Allah made some people wealthy and others poor, to preserve balance in the world.
Answer 2: It refers to specific believers, whom Allah knows — that if He were to give them wealth, they would begin to commit sins and spread corruption, or they would desire more and never be satisfied with the world.
[28] This is a rational proof for Tawḥīd (the Oneness of Allah).
[29] This is another rational proof against shirk in guardianship (wilāyah), and this proof contains multiple layers of reasoning — because it mentions the upper (heavenly), lower (earthly), and middle orders of the universe, and it uses Tawḥīd as a foundation to establish belief in the Resurrection.
"Min dābbah" (from any creature that moves) — Question: The word dābbah is commonly used for animals that walk the earth — especially four-legged animals like horses — so how can this term apply to the angels?
Answer 1: The word dābbah refers to any living, moving creature, so it can include angels as well.
Answer 2: The phrase "fīhimā" (in both) may refer to only one, namely the earth — because sometimes a dual pronoun is used for a single thing, especially in rhetorical usage.
For example, "Yakhruju minhumā al-lu’lu’ wal-marjān" ("From both of them emerge pearls and coral") — although pearls come from one type of water, both salt and fresh water are mentioned because of their combined role.
Likewise, in the case of living creatures (dābbah), their origin involves a mix of earthly and heavenly factors, so both are referenced.
Answer 3: In one ḥadīth, some heavenly angels are described using the term "wild mountain goats" (i‘wāl) — and the distance between their knees and hooves is said to be equal to the distance between the heavens and the earth.
This metaphorical usage shows that such terms can, in certain contexts, apply to angels as well.