Certainly...

Certainly, justice does not prevail only when Allah sets up all on an equal footing from the point of view of their abilities and conditions, for if all were to enjoy an equal amount of blessings, the issues of employment and cooperation, which are required for social life, would lose sense. Nevertheless, individual differences in talents, abilities and incomes should not result in misuse of the potentialities with regard to the social strata.

It is for this reason that He proclaims at the end of the verse that: “…Do they then deny Allah’s bounty?” Here, He makes an allusion to the fact that such differences in their original natural forms (and not in their artificial and oppressive sense) are also among Allah’s blessings which have been brought forth to protect the human society and for the development of their different potentialities.

Do they (still) believe in the falsehood and they disbelieve in the bounty of Allah?” We read in Tafsir-i-Tabari that the Arabic term /hafadah/ refers to the son-in-law, child, grandchild and even the companions and servants, as well as the children who are born to the wife from a different husband. In Tafsir-i-Al-Mizan, it is cited that /hafadah/ is the plural form of /h afid/ and means ‘rapidity in action’ and as those near-of-kin are quicker in assisting the parents, they are called /hafadah/.

Anyway, this verse, which like the above two verses, begins with the term ‘Allah’ and discusses Allah’s blessings, makes allusions to the graces from the humanitarian point of view, the aids, as well as to the social workers and clean means of sustenance. This verse complements the three-fold circle of blessings which are mentioned in these three verses.

That is, it begins with the life and death system, then it explains the ‘variety in life style’ by referring to the differences in means of sustenance and their abilities. The verse in question, which superintends the reproductive system of mankind, ends with clean means of sustenance.