Wealth and children are only the gloss of this world, but good deeds that abide are better with your Lord for recompense, and better for expectation.
Wealth and sons are ornaments of the life of this world; and good deeds that last – their reward is better before your Lord, and are better in respect of hope.
Wealth and sons are the adornment of the present world; but the abiding things, the deeds of righteousness, are better with God in reward, and better in hope.
Wealth and children are an adornment of this, world's life: but good deeds, the fruit whereof endures forever, are of far greater merit in thy Sustainer's sight, and a far better source of hope.
Substance and sons are the adornment of the life of the World, and the righteous works that last are excellent with thy Lord in respect of reward, and excellent in respect of hope.
Wealth and children are the adornment of the life of this world. But the good righteous deeds (five compulsory prayers, deeds of Allah's obedience, good and nice talk, remembrance of Allah with glorification, praises and thanks, etc.), that last, are better with your Lord for rewards and better in respect of hope.
Wealth and children are the adornments of the present life. But the things that last, the virtuous deeds, are better with your Lord for reward, and better for hope.
Wealth and children are an adornment of the life of the world. But the deeds of lasting righteousness are the best in the sight of your Lord in reward, and far better a source of hope.
Wealth and children are the adornment of the life of this world. But the good righteous deeds that last, are better with your Lord for reward and better for hope.
Wealth and children are an ornament of the life of the world. But the good deeds which endure are better in thy Lord's sight for reward, and better in respect of hope.
Wealth and children are an adornment of the life of the world, but lasting righteous deeds are better with your Lord in reward and better in hope.
Wealth and children are the ornament of this present life. But the things that last and good deeds, are better with your Lord in reward and hope.
Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for [one's] hope.
Children and property are the ornaments of the worldly life, but for deeds which continually produce virtue one can obtain better rewards from God and have greater hope in Him.
Wealth and children are an adornment of the life of this world; and the ever-abiding, the good works, are better with your Lord in reward and better in expectation.
Alm<u>a</u>lu wa<b>a</b>lbanoona zeenatu al<u>h</u>ay<u>a</u>ti a<b>l</b>dduny<u>a</u> wa<b>a</b>lb<u>a</u>qiy<u>a</u>tu a<b>l</b><u>ssa</u>li<u>ha</u>tu khayrun AAinda rabbika thaw<u>a</u>ban wakhayrun amal<u>a</u><b>n</b>
Wealth and children are an ornament of the life of this world. But deeds of lasting merit are better rewarded by your Lord and a far better source of hope.
Wealth and sons are allurements of the life of this world: But the things that endure, good deeds, are best in the sight of thy Lord, as rewards, and best as (the foundation for) hopes.
ٱلْمَالُ وَٱلْبَنُونَ زِينَةُ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَٱلْبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا
Wealth and children are things of adornment in this worldly life. Wealth will only be of benefit in the afterlife if it is spent on that which pleases Allah. Actions and statements that are pleasing to Allah are better in reward than all the beauty in the world. That is the best thing a person can have hope in, because the beauty of the world will perish while the reward for actions and statements that are pleasing to Allah will last.
Wealth and children are things of adornment in this worldly life. Wealth will only be of benefit in the afterlife if it is spent on that which pleases Allah. Actions and statements that are pleasing to Allah are better in reward than all the beauty in the world. That is the best thing a person can have hope in, because the beauty of the world will perish while the reward for actions and statements that are pleasing to Allah will last.
<p>Commentary</p><p>The meaning of 'everlasting virtues' ('al-baqyat al-salilhat'- 34)</p><p>The Musnad of Ahmad, Ibn Hibban and Hakim have reported on the authority of Sayyidna Abu Said al-Khudri ؓ that the Holy Prophet ﷺ said, "Accumulate 'everlasting virtues' as much as you can." It was said, "What are they?" He said, "Saying: سُبحَانَ اللہِ لَآ اللہُ ، الحَمدُ للہِ اللہُ اَکبَر وَلَاحولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ (Pure is Allah. There is no god but Allah. All praise belongs to Allah. Allah is great and there is no power and no strength except with Allah). Hakim has called this Hadith - Sahih. And al-'Uqaili reports on the authority of Sayyidna Nu` man ibn Bashir ؓ that the Holy Prophet ﷺ said, سُبحَانَ اللہِ ٓ والحَمدُ للہِ وَ لَا الہ الا اللہ وَ اللہُ اَکبَر (Pure is Allah and all praise belongs to Allah and there is no god but Allah and Allah is great): These are the 'everlasting virtues.'" The same has been reported by al-Tabarani from Sayyidna Sa'd ibn ` Ubadah ؓ . And the Sahih of Muslim and Tirmidhi have reported on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said, "I like saying: سُبحَانَ اللہِ ٓ والحَمدُ للہِ قَ لَا الہُ و اللہُ اَکبَر (Pure is Allah and all praise belongs to Allah and there is no god but Allah and Allah is great) better than everything under the Sun."</p><p>Sayyidna Jabir ؓ said, "Recite: لَاحولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ (la haula wala quwwata illa bil-lah: There is no power and there is no strength except with Allah) a lot, because it removes ninety nine types of ailments out of which anxiety is the least painful."</p><p>Thus, according to the Tafsir of 'everlasting virtues' in this verse by Sayyidna Ibn ` Abbas ؓ ، ` Ikrimah and Mujahid, it means the very recitation of these words. And Said ibn Jubayr, Masruq and Ibrahim said that 'everlasting virtues' denote five daily prayers.</p><p>And there is another report from Sayyidna Ibn ` Abbas ؓ which says that 'al-baqyat al-salihat' or 'everlasting virtues' in this verse means righteous deeds in a general sense. Included therein are the words mentioned above, and the five prayers, and all other righteous deeds as well. This explanation has also been reported from early commentator Qatadah. (Mazhari)</p><p>This also happens to be the drive of the meaning in terms of the words of the Qur'an for these words literally convey the sense of the righteous deeds that are to keep surviving. And it is obvious that all deeds that qualify as righteous and sincere are abiding and everlasting in the sight of Allah. Ibn Jarir and al-Qurtubi have preferred this particular Tafsir.</p><p>Sayyidna ` Ali ؓ said, 'Cultivation is of two kinds. Wealth and children are the cash crops of the mortal world while 'everlasting virtues' are the deferred crops of the Hereafter.' Hasan al-Basri (رح) said, 'Everlasting virtues are one's intention as the acceptance of righteous deeds depends on it.'</p><p>` Ubaid ibn ` Umair ؓ said, 'Everlasting virtues are righteous daughters for they are, for their parents, the greatest treasure-troves of reward from Allah.' This is supported by a narration of Sayyidah ` A'ishah ؓ according to which the Holy Prophet ﷺ has been reported to have said, "I saw a man from my ummah under orders to be taken to Hell. Thereupon, his righteous daughters clung to him and started wailing and crying and plaintively supplicating: 0 Allah, spare him for he was very kind to us in the mortal world and he worked very hard to raise us in our family. Allah Ta` ala, in His mercy, forgave him. (Qurtubi)</p>
CommentaryThe meaning of 'everlasting virtues' ('al-baqyat al-salilhat'- 34)The Musnad of Ahmad, Ibn Hibban and Hakim have reported on the authority of Sayyidna Abu Said al-Khudri ؓ that the Holy Prophet ﷺ said, "Accumulate 'everlasting virtues' as much as you can." It was said, "What are they?" He said, "Saying: سُبحَانَ اللہِ لَآ اللہُ ، الحَمدُ للہِ اللہُ اَکبَر وَلَاحولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ (Pure is Allah. There is no god but Allah. All praise belongs to Allah. Allah is great and there is no power and no strength except with Allah). Hakim has called this Hadith - Sahih. And al-'Uqaili reports on the authority of Sayyidna Nu` man ibn Bashir ؓ that the Holy Prophet ﷺ said, سُبحَانَ اللہِ ٓ والحَمدُ للہِ وَ لَا الہ الا اللہ وَ اللہُ اَکبَر (Pure is Allah and all praise belongs to Allah and there is no god but Allah and Allah is great): These are the 'everlasting virtues.'" The same has been reported by al-Tabarani from Sayyidna Sa'd ibn ` Ubadah ؓ . And the Sahih of Muslim and Tirmidhi have reported on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said, "I like saying: سُبحَانَ اللہِ ٓ والحَمدُ للہِ قَ لَا الہُ و اللہُ اَکبَر (Pure is Allah and all praise belongs to Allah and there is no god but Allah and Allah is great) better than everything under the Sun."Sayyidna Jabir ؓ said, "Recite: لَاحولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ (la haula wala quwwata illa bil-lah: There is no power and there is no strength except with Allah) a lot, because it removes ninety nine types of ailments out of which anxiety is the least painful."Thus, according to the Tafsir of 'everlasting virtues' in this verse by Sayyidna Ibn ` Abbas ؓ ، ` Ikrimah and Mujahid, it means the very recitation of these words. And Said ibn Jubayr, Masruq and Ibrahim said that 'everlasting virtues' denote five daily prayers.And there is another report from Sayyidna Ibn ` Abbas ؓ which says that 'al-baqyat al-salihat' or 'everlasting virtues' in this verse means righteous deeds in a general sense. Included therein are the words mentioned above, and the five prayers, and all other righteous deeds as well. This explanation has also been reported from early commentator Qatadah. (Mazhari)This also happens to be the drive of the meaning in terms of the words of the Qur'an for these words literally convey the sense of the righteous deeds that are to keep surviving. And it is obvious that all deeds that qualify as righteous and sincere are abiding and everlasting in the sight of Allah. Ibn Jarir and al-Qurtubi have preferred this particular Tafsir.Sayyidna ` Ali ؓ said, 'Cultivation is of two kinds. Wealth and children are the cash crops of the mortal world while 'everlasting virtues' are the deferred crops of the Hereafter.' Hasan al-Basri (رح) said, 'Everlasting virtues are one's intention as the acceptance of righteous deeds depends on it.'` Ubaid ibn ` Umair ؓ said, 'Everlasting virtues are righteous daughters for they are, for their parents, the greatest treasure-troves of reward from Allah.' This is supported by a narration of Sayyidah ` A'ishah ؓ according to which the Holy Prophet ﷺ has been reported to have said, "I saw a man from my ummah under orders to be taken to Hell. Thereupon, his righteous daughters clung to him and started wailing and crying and plaintively supplicating: 0 Allah, spare him for he was very kind to us in the mortal world and he worked very hard to raise us in our family. Allah Ta` ala, in His mercy, forgave him. (Qurtubi)