Surah shura ayat 36 Tafsir Quran 42:36

﴿فَمَا أُوتِيتُم مِّن شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَىٰ لِلَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ﴾
[ الشورى: 36]

42:36 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

So whatever you — this is an address is to believers and others — have been given of the luxuries of this world is but the enjoyment of the life of this world enjoyed for the duration of it but then perishes. But what is with God of reward is better and more lasting for those who believe and put their trust in their Lord li’lladhīna āmanū wa-‘alā rabbihim yatawakkalūna is supplemented by the following clause

Do not conceit yourselves; all that you have been put in possession of is simply the evanescent and ephemeral enjoyments of life here, whereas all that is in the beatitude of heavens realm affords eternal and surpassing pleasure Allah. has reserved for those whose hearts reflect and the image of religious and spiritual virtues and in Allah, their Creator, they trust

The Attributes of Those Who deserve that which is with Allah Here Allah points out the insignificance of this worldly life and its transient adornments and luxuries. فَمَآ أُوتِيتُمْ مِّن شَىْءٍ فَمَتَـعُ الْحَيَوةِ الدُّنْيَا ( 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. وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَى ( 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: لِلَّذِينَ ءَامَنُواْ ( for those who believe ) means, for those who are patient in forgoing the pleasures of this world, وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ ( 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: وَالَّذِينَ يَجْتَنِبُونَ كَبَـئِرَ الإِثْمِ وَالْفَوَحِشَ ( And those who shun the greater sins, and Al-Fawahish, ) We have already discussed sin and Al-Fawahish in Surat Al-A`raf. وَإِذَا مَا غَضِبُواْ هُمْ يَغْفِرُونَ ( 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 ﷺ  never took revenge for his own sake, only when the sacred Laws of Allah were violated. وَالَّذِينَ اسْتَجَابُواْ لِرَبِّهِمْ ( 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. وَأَقَامُواْ الصَّلَوةَ ( and perform As-Salah ) -- which is the greatest act of worship of Allah, may He be glorified. وَأَمْرُهُمْ شُورَى بَيْنَهُمْ ( 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: وَشَاوِرْهُمْ فِى الاٌّمْرِ ( 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. وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ ( 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. وَالَّذِينَ إِذَآ أَصَابَهُمُ الْبَغْىُ هُمْ يَنتَصِرُونَ ( 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: لاَ تَثْرَيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ ( 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 ﷺ  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 ﷺ 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.

(42:36) That which has been given to you is only the wherewithal of the transient life of this world. *55 But that which is with Allah is better and more enduring *56 for those who believe and put their trust in their Lord; *57

So whatever thing you have been given meaning

*55) That is, " It is not a thing at which tnan 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 behove 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 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: ( I ) 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 lift in the world, that Allah had enjoined, are based on the truth and in following them alone lies man's good and well being; and ( 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 succour of Allah, and that he can become worthy of Allah's help and succour 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 andrighteousness and work in the cause of the truth instead of falsehood, and having faith in the same promises would discard aII 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.

 

The Attributes of Those Who deserve that which is with Allah Here Allah points out the insignificance of this worldly life and its transient adornments and luxuries. فَمَآ أُوتِيتُمْ مِّن شَىْءٍ فَمَتَـعُ الْحَيَوةِ الدُّنْيَا ( 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. وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَى ( 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: لِلَّذِينَ ءَامَنُواْ ( for those who believe ) means, for those who are patient in forgoing the pleasures of this world, وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ ( 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: وَالَّذِينَ يَجْتَنِبُونَ كَبَـئِرَ الإِثْمِ وَالْفَوَحِشَ ( And those who shun the greater sins, and Al-Fawahish, ) We have already discussed sin and Al-Fawahish in Surat Al-A`raf. وَإِذَا مَا غَضِبُواْ هُمْ يَغْفِرُونَ ( 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 ﷺ  never took revenge for his own sake, only when the sacred Laws of Allah were violated. وَالَّذِينَ اسْتَجَابُواْ لِرَبِّهِمْ ( 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. وَأَقَامُواْ الصَّلَوةَ ( and perform As-Salah ) -- which is the greatest act of worship of Allah, may He be glorified. وَأَمْرُهُمْ شُورَى بَيْنَهُمْ ( 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: وَشَاوِرْهُمْ فِى الاٌّمْرِ ( 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. وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ ( 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. وَالَّذِينَ إِذَآ أَصَابَهُمُ الْبَغْىُ هُمْ يَنتَصِرُونَ ( 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: لاَ تَثْرَيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ ( 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 ﷺ  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 ﷺ 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.

( Now whatever ye have been given ) of wealth and adornment of life ( is but a passing comfort for the life of the world ) and it will not last, ( and that which Allah hath ) of reward ( is better ) than that which you have in the life of this world ( and more lasting ) than the comfort of the life of the world which is perishing; and then He explained to them by saying: ( for those who believe ) in Muhammad ( pbuh ) and in the Qur’an: i.e. Abu Bakr and his fellow believers ( and put their trust in their Lord ) not in their wealth.

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).

Page 487 English transliteration