This study adopts an interdisciplinary and comparative approach to provide a sociological analysis of verse 85 of Sūrat al-Tawbah, in which wealth and offspring are portrayed as potential means of worldly punishment. The main objective is to explain the process through which material blessings are transformed into sources of suffering at both individual and social levels. To achieve this aim, the views of prominent Shiʿi and Sunni exegetes are comparatively examined and then brought into dialogue with contemporary findings in psychology, economics, and sociology. The findings indicate that, within the Qur’anic framework, wealth and offspring possess a dual and trial-oriented nature, and neglecting their status as divine trusts may lead, instead of blessing, to a gradual form of punishment (istidrāj). This punishment is understood as a generative and multidimensional process that simultaneously affects the psychological domain (anxiety and regret), the economic sphere (widening class disparities), and the social realm (the weakening of social cohesion). The study further demonstrates that despite the convergence of Shiʿi and Sunni exegetes on the core concept, Shiʿi interpretations tend to emphasize the spiritual and inner dimensions of punishment, whereas Sunni interpretations focus more on its tangible and social consequences. The novelty of this article lies in elevating the concept of istidrāj to an analytical framework for understanding the gradual erosion and collapse of social systems. Finally, to break the dysfunctional cycle through which blessings turn into afflictions, a three-dimensional and action-oriented model is proposed, consisting of a cognitive dimension (transition from absolute ownership to divine trusteeship), an affective dimension (transforming attachment into active gratitude), and a practical dimension (justice-oriented institution-building through charity, almsgiving, and social responsibility). This model seeks to redefine the human relationship with material blessings toward social responsibility and distributive justice.