The Messenger of Allah ﷺ said, "Allah loves to see the marks of His blessing upon His servant."
قال رسول الله ﷺ: إن الله يحب أن يرى أثر نعمته على عبده.
Tirmidhi (2819) narrated it from Hasan bin Muhammad Zafarani, who said, "Affan bin Muslim narrated to us," who said, "Hammam narrated to us, from Qatada, from Amr bin Shuayb," and he related it. Its isnad is hasan because of Amr bin Shuayb, and it has already been mentioned in the book of zakat through the route of Hammam with an isnad longer than this one.As for His saying, "and We have prepared for the disbelievers a humiliating punishment" [Nisa 4:37], the word "disbeliever" here means one who conceals and hides the blessing of Allah, not the disbeliever who is outside the religion, because one who does not display the blessing of Allah does not thereby leave Islam. Unless it is said that the concealment here refers to the Jews and Christians concealing the knowledge they had of the prophethood of the Prophet ﷺ, in which case the disbelief would be in contrast to Islam.It is narrated from Ibn Abbas that he said, Kurdum bin Zayd, an ally of Kaab bin Ashraf, along with Usama bin Habib, Nafi bin Abu Nafi, Bahri bin Amr, Huyayy bin Akhtab, and Rifa bin Zayd bin Tabut, used to come to men from the Ansar among the companions of the Messenger of Allah ﷺ, they used to mix with them and pretend to offer them sincere advice, and they would say to them, "Do not spend your wealth, for we fear that poverty will befall you if it runs out. And do not hasten to give in charity, for you do not know what may happen." So Allah revealed concerning them, "Those who are stingy and enjoin stinginess upon people and conceal what Allah has given them of His bounty" [Nisa 4:37], meaning, of prophethood, in which was confirmation of what Muhammad ﷺ brought, "and We have prepared for the disbelievers a humiliating punishment" [Nisa 4:37], up to His saying, "And Allah is ever, of them, Knowing" [Nisa 4:39].Ibn Jareer Tabari related it in his Tafsir (24/6), and Ibn Abu Hatim in his Tafsir (964/3), both through the hadith of Salama bin Fadl, from Muhammad bin Ishaq, from Muhammad bin Abu Muhammad, who was the freed slave of Zayd bin Thabit, from Ikrima, or from Saeed bin Jubayr, from Ibn Abbas, and he related it.Muhammad bin Abu Muhammad, the freed slave of Zayd bin Thabit, the teacher of Muhammad bin Ishaq, is "unknown, and Muhammad bin Ishaq alone narrated from him," as stated in Taqrib.