Transliteration:( I'lamooo annamal hayaa tud dunyaa la'ibunw wa lahwunw wa zeenatunw wa tafaakhurum bainakum wa takaasurun fil amwaali wal awlaad, kamasali ghaisin a'jabal kuffaara nabaatuhoo summa yaheeju fataraahu musfaaran summa yakoonu hutaamaa; wa fil aakhirati 'azaabun shadeedunw wa magh firatum minal laahi wa ridwaan; wa mal haiyaa tuddun yaaa illaa mataa'ul ghuroor )
63. From this we learn the worldly life is that life which is utilized for promoting the baser self. In such condition all activities of this life are mere foolish and wasteful acts. But, that life which becomes the means of collecting deeds for the salvation in the Hereafter is not a life of this world, but life of the Hereafter. The good deeds of the devil in the world, while the error of Hazrat Adam (On whom be peace), too, is not an act of this world, it was a means of obtaining lofty status and an acceptable repentance. Always remember that vain acts are those in which man is fully submerged but it's result is absolutely zero.
64. It should be remembered that national and material pride is associated with the world, while pride about religion is associated with religion. Likewise, to accumulate wealth for the comfort of the baser self is part of the world, while to accumulate wealth to render religious service is part of religion i.e. accumulating wealth for the purpose of Holy War or Hajj.
65. This means the example of the world is like that lush green field which at first appears to be beautiful and pleasing. Then, after the unfavourable wind, or sunshine or rain it is ruined. Just as there are many dangers for Farming, the same is the case with the world. It should be remembered that the purpose for calling the farmers infidels is because the meaning of infidelity is to conceal and the farmers, too, conceal the grain in the earth. It could also mean that the infidel shows arrogance at the outward beauty, while the believer places his trust in Allah Almighty.
66. In the same way a worldly person achieves any position after much hard work, and after just one breathing spasm of death he leaves everything behind. Similarly, how can you show arrogance at things which are unfaithful?
67. For the negligent person who lived his life as the seeker of the world and died likewise.
68. It is for that person who had used the world as a means of obtaining the Hereafter and did not allow worldly things to distract him from Allah Almighty. May Allah Almighty give us guidance to achieve this.
69. Like a glass utensil which can break after being knocked by something. This is for that person who places his trust in the world.
20. Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. (It is) like a rain (Ghayth), thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure. And the life of this world is only a deceiving enjoyment. 21. Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth, prepared for those who believe in Allah and His Messengers. That is the grace of Allah which He bestows on whom He is pleased with. And Allah is the Owner of great bounty.
Allah the Exalted degrades the significance of this life and belittles it by saying,
(that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children.) meaning, this is the significance of this life to its people, just as He said in another Ayah,
(Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allah has the excellent return with Him.)(3:14) Allah the Exalted also sets a parable for this life, declaring that its joys are fading and its delights are perishable, saying that life is,
(Like a rain (Ghayth),) which is the rain that comes down to mankind, after they had felt despair. Allah the Exalted said in another Ayah,
(And He it is Who sends down the Ghayth (rain) after they have despaired.)(42:28) Allah’s statement,
(thereof the growth is pleasing to the tiller;) meaning that farmers admire the vegetation that grows in the aftermath of rain. And just as farmers admire vegetation, the disbelievers admire this life; they are the most eager to acquire the traits of life, and life is most dear to them,
(afterwards it dries up and you see it turning yellow; then it becomes straw.) meaning, that vegetation soon turns yellow in color, after being fresh and green. After that, the green fades away and becomes scattered pieces of dust. This is the parable of this worldly life, it starts young, then matures and then turns old and feeble. This is also the parable of mankind in this life; they are young and strong in the beginning. In this stage of life, they look youthful and handsome. Slowly, they begin growing older, their mannerism changes and their strength weakens. They then grow old and feeble; moving becomes difficult for them, while doing easy things becomes beyond their ability. Allah the Exalted said,
(Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave (you) weakness and grey hair. He creates what He wills. And He is the All-Knowing, the All-Powerful.)(30:54) This parable indicates the near demise of this life and the imminent end of it, while in contrast, the Hereafter is surely coming. Those who hear this parable should, therefore, be aware of the significance of the Hereafter and feel eagerness in the goodness that it contains,
(But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure. And the life of this world is only a deceiving enjoyment.) meaning, surely, the Hereafter that will certainly come contains two things either severe punishment or forgiveness from Allah and His good pleasure. Allah the Exalted said,
(And the life of this world is only a deceiving enjoyment.) meaning, this life is only a form of enjoyment that deceives those who incline to it. Surely, those who recline to this life will admire it and feel that it is dear to them, so much so, that they might think that this is the only life, no life or dwelling after it. Yet, in reality, this life is insignificant as compared to the Hereafter. Imam Ahmad recorded that `Abdullah said that the Messenger of Allah said,
(Paradise is nearer to any of you than the strap on his shoe, and so is the (Hell) Fire.) Al-Bukhari collected this Hadith through the narration of Ath-Thawri. This Hadith indicates the close proximity of both good and evil in relation to mankind. If this is the case, then this is the reason Allah the Exalted encouraged mankind to rush to perform acts of righteousness and obedience and to avoid the prohibitions. By doing so, their sins and errors will be forgiven and they will acquire rewards and an exalted status. Allah the Exalted said,
(Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth,) Allah the Exalted said in another Ayah,
(And march forth in the way (to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for those who have Taqwa.)(3:133) Allah said here,
(prepared for those who believe in Allah and His Messengers. That is the grace of Allah which He bestows on whom He is pleased with. And Allah is the Owner of great bounty.) meaning, “This, that Allah has qualified them for, is all a part of His favor, bounty and compassion.” We mentioned a Hadith collected in the Sahih in which the poor emigrants said to the Messenger , “O Allah’s Messenger! The wealthy people will get higher grades and permanent enjoyment.” He asked,
(Why is that) They said, “They pray like us and fast as we do. However, they give in charity, whereas we cannot do that, and that free servants, whereas we cannot afford it.” The Prophet said,
(Shall I tell you of a good deed that, if you acted upon, you would catch up with those who have surpassed you none would overtake you and be better than you, except those who might do the same. Say, “Glorious is Allah,” “Allah is Most Great,” and “Praise be to Allah,” thirty three times each after every prayer.) They later came back and said, “Our wealthy brethren heard what we did and they started doing the same.” Allah’s Messenger said,
This is the favor of Allah that He gives to whom He wills.)
(57:20) Know well that the life of this world is merely sport and diversion and adornment and an object of your boasting with one another, and a rivalry in the multiplication of riches and children. Its likeness is that of rain: when it produces vegetation it delights the tillers. But then it withers and you see it turn yellow, and then it crumbles away. In the Hereafter there is (either) grievous chastisement (or) forgiveness from Allah and (His) good pleasure. The life of this world is nothing but delusion.[36]
36. To understand this theme fully one should keep the following verses of the Quran in mind: (Surah Aal-Imran, Ayat 14-15); (Surah Younus, Ayat 24-25); (Surah Ibrahim, Ayat 18); (Surah Al-Kahf, Ayat 45-46); (Surah An-Noor, Ayat 39). In all these verses the truth that has been impressed on the mind is: The life of this world is a temporary life: its spring as well as its autumn is temporary. There is much here to allure man. But this, in fact, consists of base and insignificant things which man because of his shallowness of mind regards as great and splendid and is deluded into thinking that in attaining them lies supreme success. The truth however is that the highest benefits and means of pleasure and enjoyment that one can possibly attain in the world, are indeed short and insignificant and confined to a few years of temporary life and can be destroyed by just one turn of fate. Contrary to this, the life in Hereafter is a splendid and eternal life. Its benefits are great and permanent and its losses too are great and permanent. The one who attains Allah’s forgiveness and His goodwill there, will indeed have attained the everlasting bliss beside which the entire wealth of the world and its kingdom become pale and insignificant. And the one who is seized in God’s torment there, will come to know that he had made a bad bargain even if he had attained all that he regarded as great and splendid in the world.
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