Introduction: The concept of "provision" in the Quranic system of knowledge is one of the fundamental concepts that, while being linked to the field of livelihood and human biological needs, also has profound implications in the field of meaning, value, and moral orientation. In the meantime, the expression "good provision" is one of the distinguished and thought-provoking forms of this concept in the Holy Quran, which, beyond implying material enjoyment, looks at the quality of provision, its origin, how to benefit from it, and its relationship with a faithful life and moral behavior. The main issue of the present research is what semantic and moral components does "good provision" have in the Holy Quran, and how does this concept play a role in the development of human moral character and behavior? The present study attempts to explain the position of "good provision" in the conceptual network of the Quran with a descriptive-analytical approach and based on the semantic analysis of the verses, and to show its relationship with the formation of moral virtues and the guidance of faithful action.
Findings: The word "provision" in Arabic lexical sources is derived from the root "r-z-q" and originally means "what is benefited from" (Johari, 1997, 4/1481; Ibn Manzur, 1993, 10/115). Some linguists have considered its original meaning to be "continuous giving and forgiveness" which has gradually been applied to divine gift (Ibn Faris, 1993, 2/388). The results of these definitions show that provision, in its semantic foundation, refers to divine gift and the possibility of benefiting from it; A gift that can be material or spiritual and encompasses a range from biological needs to cognitive and spiritual gifts. However, in Quranic applications, provision is sometimes accompanied by attributes that make its value orientation clearer.

Discussion: "Tayyib" in Quranic usage, especially in association with "provision", goes beyond sensory purity and indicates desirability, goodness, compatibility with nature and freedom from evil. Therefore, "Tayyib" is a provision that is both pure and desirable in terms of origin and nature, and in terms of effects, is compatible with a faithful and healthy life (Raghib Isfahani, 1991, vol.1, p.527; Ibn Manzur, 1993, vol.1, p.563). The command to be grateful also takes Tayyib provision beyond the level of a subject of consumption and places it in the realm of worshipful and moral education. Therefore, "Tayyib provision" is the basis for gratitude, moderation in enjoyment and avoidance of transgression, and can be considered one of the clearest examples of "good provision"”; a provision that, in addition to being useful, affects the formation of a person's moral character.
The word "Halal" means to open and free from prohibition and, in the terminology, it indicates religious legitimacy (Johari, 1997, vol.4, p.1673; Raghib Isfahani, 1991, vol.1, p.251). Consequently, "Halal" refers to the legitimacy of acquisition and "Tayyib" refers
to the purity, desirability, and constructive effects of provision. Together, these two descriptions transform material provision from mere enjoyment into a basis for improving moral character and realizing righteous behavior. Therefore, Halal and Tayyib provision is one of the most important examples of "good provision" in the Holy Quran.