The benefits of the saying of Allah the Exalted: “So whatever you have been given is only a provision of the life of this world, and what is with Allah is better and more lasting for those who believe and put their trust in their Lord.”

Allah the Mighty and Majestic says: to the end of it.
In this verse there are benefits: among them is detaching the heart from the world and that it is transient.
Among its benefits is warning the disbelievers that the comfort they are in is nothing compared to the comfort of the Hereafter. The historians mentioned that Ibn Hajar (may Allah have mercy on him), the author of Fath al-Bari, was the Chief Judge in Egypt. One day, he passed by a Jewish man who worked with oil; all his clothes and utensils were dirty, and he was in great hardship. Ibn Hajar al-Asqalani (may Allah have mercy on him), the Chief Judge, passed by in a carriage pulled by horses or mules, in grandeur. The Jewish man stopped him and said: “What do you say about the statement of your Prophet: How does this agree with the situation we are in now? You are a believer and in this comfort, and the Jew is a Jew and in this hardship and toil. How does this agree?” Al-Hafiz Ibn Hajar answered him on the spot, saying: “The comfort I am in is a prison compared to the comfort of the Hereafter, because the Hereafter is better and this is nothing. And you, with the hardship you are in, are in a paradise compared to the punishment of the Fire.” The Jewish man said: “I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah.” He believed immediately because this entered his mind and he realized that what the Messenger said was the truth. The world, no matter what it is, is a prison compared to the Hereafter; it is nothing. But the world, no matter how narrow it is, is a paradise compared to the Fire.
Among the benefits of this noble verse is that our life is a dunya (worldly life). Dunya is from dunw, meaning nearness, or from duna, meaning lowliness and baseness. It includes both meanings. It is near because it precedes the Hereafter; from the time a person is born, he is in it. It is lowly, meaning base, compared to the Hereafter. So dunya is the feminine of adun, and it is either from nearness or from lowliness and baseness. In it is the belittling of the world.
Among the benefits of this noble verse is that what is with Allah is better than the entire world, as He said: So in this is detaching the heart from the world and encouraging the Hereafter.
Among the benefits of the noble verse is the praise of those who combine faith and reliance, as He said: .
Among its benefits is that reliance (tawakkul) is an act of worship that must be singled out for Allah. What is the evidence? The advancement of the object. This is the evidence for the obligation of singling out Allah with it. As for the evidence that it is an act of worship, it is because Allah the Exalted mentioned it in a place of praise, and there is no praise except in worship.
Among the benefits of the noble verse is the virtue of combining these mentioned attributes, because each attribute is an attribute of praise without doubt, but their combination is more perfect. Have you seen if you described a person with generosity and said, “So-and-so is generous,” is that not praise? Good. If I said, “He is brave,” now generosity is joined to bravery, and the joining of the two attributes to each other produces a third attribute, which is his combining of the attributes. Good. And so we say for all multiple attributes: that combining them increases the praise of the one described by them. Good.
Among the benefits of the noble verse is the obligation of reliance on Allah, as He said: where the object was advanced.
If someone asks: “Is it permissible to rely on others in what they are capable of?” The answer is: Yes, but do not make this reliance a delegation that the heart depends on, because there is a difference between saying, “O so-and-so, I entrust you to buy me such and such,” where I depend on him but I do not delegate the matter to him absolutely. Rather, when I say, “O so-and-so, buy me such and such,” do I consider myself above him or below him? Above him, because I am the one who has the authority, commanding him and forbidding him. But the dependence, which is absolute delegation, is only for Allah the Mighty and Majestic. So if a person brings up this objection that I mentioned, we say: The answer is easy. Entrusting a matter does not indicate absolute delegation. Entrusting a matter does not involve the heart attaching itself to the one entrusted. Unlike reliance on Allah. By this, the difference becomes clear. And it is said to the person who entrusted another: “He is not deficient in reliance,” as evidenced by the fact that the Messenger (peace and blessings be upon him) entrusted Ali ibn Abi Talib in the Farewell Pilgrimage to slaughter the rest of his sacrificial animals on his behalf.
And he entrusted Urwah ibn al-Ja'd to buy him a sacrificial animal. Listen to the story: The Prophet (peace and blessings be upon him) gave him a dinar and said, “Buy me a sacrificial animal with it.” So he bought two sacrificial animals with one dinar, then sold one of them for a dinar. He returned to the Prophet (peace and blessings be upon him) with a sheep and a dinar. The Prophet (peace and blessings be upon him) did not lose anything; the dinar he gave him returned to him, and the sheep he wanted was obtained for him. So the Prophet (peace and blessings be upon him) prayed for him for blessing in his trade, and he would not buy anything but profit in it, even if he bought dirt, he would profit in it by the blessing of the Prophet’s (peace and blessings be upon him) prayer. The scholars took from this story the permissibility of disposing of another’s money for his benefit, because Urwah disposed of it by buying two sheep while he was commanded to buy one, and he sold one while he was not commanded to sell, but this was for the benefit of the other. However, with that, it is subject to his approval. If this disposer said to his owner: “I do not approve of this disposal,” it is returned. If we know that so-and-so wants to sell his house, he has put it up for sale, and a person came and offered a lot of money, offering twice its value, and a man came forward and sold it, is it permissible or not? It is permissible because I know that the man is determined to sell the house, and if he is determined to sell the house, his sale will be at the fair price. So if a person offers more than twice the fair value, for example, and a person who was not entrusted comes forward and sells it, the sale is valid, because this is a disposal for the other in what he loves. But if it is assumed that the owner of the house says: “I do not approve of this,” then at that time the sale is returned. There remains another issue with the buyer who says: “I bought it and I have no claim on you, you and your partner.” The principal says: “I did not approve.” The agent says: “I am satisfied.” What is the solution? The solution is if the agent informed the buyer that he is an agent and that the house belongs to so-and-so, and then so-and-so, the principal, says: “I do not approve of this sale,” it is annulled. Otherwise, the sale remains and the agent guarantees what the principal demands. And Allah grants success.