Surah Ash-Shura Ayat 36 in Arabic Text
Here you can read various translations of verse 36
So whatever thing you have been given – it is but [for] enjoyment of the worldly life. But what is with Allah is better and more lasting for those who have believed and upon their Lord rely
Whatever ye are given (here) is (but) a convenience of this life: but that which is with Allah is better and more lasting: (it is) for those who believe and put their trust in their Lord:
That which has been given to you is only the wherewithal of the transient life of this world. But that which is with Allah is better and more enduring for those who believe and put their trust in their Lord;
So whatever you have been given is but a passing enjoyment for this worldly life, but that which is with Allah (Paradise) is better and more lasting for those who believe (in the Oneness of Allah Islamic Monotheism) and put their trust in their Lord (concerning all of their affairs).
Now whatever ye have been given is but a passing comfort for the life of the world, and that which Allah hath is better and more lasting for those who believe and put their trust in their Lord,
So, whatever thing has been brought to you is the enjoyment of the present life; (Literally: the lowly life, i.e., the life of this world) and what is in the Providence of Allah is more charitable (i.e., better) and more enduring for the ones who have believed and put their trust in their Lord,
What you have been given is only the fleeting enjoyment of this world. Far better and more lasting is what God will give to those who believe and trust in their Lord;
تو تمہیں جو کچھ دیا گیا ہے وه زندگانی دنیا کا کچھ یونہی سا اسباب ہے، اور اللہ کے پاس جو ہے وه اس سے بدرجہ بہتر اور پائیدار ہے، وه ان کے لیے ہے جو ایمان ﻻئے اور صرف اپنے رب ہی پر بھروسہ رکھتے ہیں
Quran 42 Verse 36 Explanation
For those looking for commentary to help with the understanding of Surah Ash-Shura ayat 36, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(42:36) That which has been given to you is only the wherewithal of the transient life of this world. But that which is with Allah is better and more enduring for those who believe and put their trust in their Lord;
55. That is, it is not a thing at which man should exult whatever worldly wealth a person has in his possession, he has it only for a short time. He uses it for a few years and then leaves the world empty-handed. Then, although the amount of the wealth may be very high in the ledgers, practically only a fraction of it is used by the man himself. To exult at such wealth does not behoove a man who understands the truth about himself, about his wealth and this world itself.
56. That is, that wealth is far more superior as regards to its nature and quality and is also eternal and everlasting.
57. Here, trust (tawakkul) in Allah has been regarded as an inevitable demand of the faith and a necessary characteristic for success in the Hereafter. Tawakkul means:
(1) That man should have full confidence in the guidance of Allah, and should understand that the knowledge of the truth, the principles of morality, the bounds of the lawful and the unlawful, and the rules and regulations of passing life in the world, that Allah had enjoined, are based on the truth and in following them alone lies man’s good and well being.
(2) That man should not place reliance on his own powers and abilities, means and resources, plans and schemes and the help of others than Allah, but he should keep deeply impressed in his mind the fact that his success in every thing, here and in the Hereafter, actually depends on the help and succor of Allah, and that he can become worthy of Allah’s help and succor only if he works with the object of winning His approval, within the bounds prescribed by Him.
(3) That man should have complete faith in the promises that Allah has made with those who would adopt the way of faith and righteousness and work in the cause of the truth instead of falsehood, and having faith in the same promises would discard all those benefits, gains and pleasures that may seem to accrue from following the way of falsehood, and endure all those losses, hardships and deprivations that may become his lot on account of following the truth steadfastly. From this explanation of the meaning of tawakkul it becomes obvious how deeply it is related with the faith, and why those wonderful results that have been promised to the believers who practice tawakkul cannot be obtained from the mere empty affirmation of the faith.
36. So whatever you have been given is but (a passing) enjoyment for this worldly life, but that which is with Allah is better and more lasting for those who believe and put their trust in their Lord. 37. And those who shun the greater sins, and Al-Fawahish, and when they are angry, they forgive. 38. And those who answer the Call of their Lord, and perform the Salah, and who (conduct) their affairs by mutual consultation, and who spend of what We have bestowed on them. 39. And those who, when an oppressive wrong is done to them, take revenge.
Here Allah points out the insignificance of this worldly life and its transient adornments and luxuries.
(So whatever you have been given is but (a passing) enjoyment for this worldly life.) means, no matter what you achieve and amass, do not be deceived by it, for it is only the enjoyment of this life, which is the lower, transient realm that will undoubtedly come to an end.
(but that which is with Allah is better and more lasting) means, the reward of Allah is better than this world, and it will last forever, so do not give preference to that which is transient over that which is lasting. Allah says:
(for those who believe) means, for those who are patient in forgoing the pleasures of this world,
(and put their trust in their Lord.) means, so that He will help them to be patient in doing what is obligatory and avoiding what is forbidden. Then Allah says:
(And those who shun the greater sins, and Al-Fawahish,) We have already discussed sin and Al-Fawahish in Surat Al-A`raf.
(and when they are angry, they forgive.) means, their nature dictates that they should forgive people and be tolerant. Vengeance is not in their nature. It was reported in the Sahih that the Messenger of Allah never took revenge for his own sake, only when the sacred Laws of Allah were violated.
(And those who answer the Call of their Lord,) means, they follow His Messenger and obey His commands and avoid that which He has prohibited.
(and perform As-Salah) — which is the greatest act of worship of Allah, may He be glorified.
(and who (conduct) their affairs by mutual consultation,) means, they do not make a decision without consulting one another on the matter so that they can help one another by sharing their ideas concerning issues such as wars and other matters. This is like the Ayah:
(and consult them in the affairs) (3:159). The Prophet used to consult with them concerning wars and other matters, so that they would feel confidant. When `Umar bin Al-Khattab, may Allah be pleased with him, was dying, after he had been stabbed, he entrusted the choice of the next Khalifah to six people who were to be consulted. They were `Uthman, `Ali, Talhah, Az-Zubayr, Sa`id and `Abdur-Rahman bin `Awf, may Allah be pleased with them all. Then all of the Companions, may Allah be pleased with them, agreed to appoint `Uthman as their leader.
(and who spend of what We have bestowed on them.) this means kindly treating the creation of Allah, starting with those who are closest, then the next closest, and so on.
(And those who, when an oppressive wrong is done to them, take revenge.) ameans, they have the strength to take revenge on those who commit aggressive wrong and hostile acts against them. They are not incapable of doing so and they are not helpless; they are able to take revenge against those who transgress against them, even though when they have the power to take revenge, they prefer to forgive, as when Yusuf, peace be upon him, said to his brothers:
(No reproach on you this day; may Allah forgive you) (12: 92). even though he was in a position to take revenge on them for what they had done to him. The Messenger of Allah forgave the eighty people who intended to do him harm during the year of Al-Hudaybiyah, camping by the mountain of At-Tan`im. When he overpowered them, he set them free, even though he was in a position to take revenge on them. He also forgave Ghawrath bin Al-Harith who wanted to kill him and unsheathed his sword while he was sleeping. The Prophet woke up to find him pointing the sword at him. He reproached him angrily and the sword dropped. Then the Messenger of Allah picked up the sword and called his Companions He told them what had happened, and he forgave the man. There are many similar Hadiths and reports. And Allah knows best.
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