Whatsoever you have been given is only this life's merchandise; but what is with God is better and more lasting for those who believe and place their trust in their Lord,
Whatever you have received is only for usage in the life of this world, and that which is with Allah is much better and more lasting – for those who believe and rely upon their Lord.
Whatever thing you have been given is the enjoyment of the present life; but what is with God is better and more enduring for those who believe and put their trust in their Lord.
AND [remember that] whatever you are given [now] is but for the [passing] enjoyment of life in this world - whereas that which is with God is far better and more enduring. [It shall be given] to all who attain to faith and in their Sustainer place their trust;
So whatsoever things are vouchsafed Unto you are but a Passing enjoyment for the life of the world, and that which is with Allah, better and more lasting, is for those who believe and in their Lord put their trust.
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).
Whatever thing you are given is only the provision of this life. But what God possesses is better and more lasting for those who believe and rely on 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 is better and more lasting for those who believe and put their trust in their Lord.
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,
Whatever you have been given are the wares of the life of this world, but what is with Allah is better and more lasting for those who have faith and who put their trust in their Lord
That which you have been given is but the enjoyment of the present life. Better and more enduring is that which Allah has for those who believe and put their trust in their Lord.
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 you have received is just a means of enjoyment for this life but the reward of God for the believers and those who trust in their Lord will be better and everlasting.
So whatever thing you are given, that is only a provision of this world's life, and what is with Allah is better and more lasting for those who believe and rely on their Lord.
Fam<u>a</u> ooteetum min shayin famat<u>a</u>AAu al<u>h</u>ay<u>a</u>ti a<b>l</b>dduny<u>a</u> wam<u>a</u> AAinda All<u>a</u>hi khayrun waabq<u>a</u> lilla<u>th</u>eena <u>a</u>manoo waAAal<u>a</u> rabbihim yatawakkaloon<b>a</b>
Whatever you have been given is only a temporary provision of this life, but that which is with God is better and more lasting for those who believe and put their trust in their Lord;
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:
فَمَآ أُوتِيتُم مِّن شَىْءٍ فَمَتَٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَمَا عِندَ ٱللَّهِ خَيْرٌ وَأَبْقَىٰ لِلَّذِينَ ءَامَنُوا۟ وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ
The wealth, fame and children that you have been given, O people, is the enjoyment of this worldly life which will vanish and come to an end. The everlasting bliss is the bliss of Paradise that Allah has prepared for those who have faith in Allah and His messengers and who rely on him alone in all their matters.
The wealth, fame and children that you have been given, O people, is the enjoyment of this worldly life which will vanish and come to an end. The everlasting bliss is the bliss of Paradise that Allah has prepared for those who have faith in Allah and His messengers and who rely on him alone in all their matters.
<p>Commentary</p><p>The above verses state the imperfection and temporary nature of the blessings of this world, as against the perfection and permanence of the blessings of the Hereafter. The most important and major condition for obtaining the heavenly blessings in the Hereafter is faith and belief, without which nobody can get them. However, if in addition to faith, one has taken full care of virtuous deeds as well, then one will get the heavenly blessings right from the beginning, otherwise one would get them after being punished for one's sins and shortcomings. That is why the first condition stated in the above verses is belief referred to by the words, "those who believe". Then those particular deeds have been stated without which, according to the rule, the bounties of the Hereafter will not be obtained from the beginning, but after having been punished for one's sins. The rule is there for application in general, but if Allah Ta’ ala wills, He may forgive all the sins of the greatest of the sinners, and give him the blessings of the Hereafter right from the beginning, He is not subject to any rule or code. Now, let us look at those particular virtues and deeds which have been mentioned with such an importance.</p><p>First virtue: عَلَىٰ رَ‌بِّهِمْ يَتَوَكَّلُونَ (and place their trust in Allah - 36,) meaning those who place their trust in Allah, under all circumstances, in all matters; they do not consider anyone else to be the real cause of anything.</p>
CommentaryThe above verses state the imperfection and temporary nature of the blessings of this world, as against the perfection and permanence of the blessings of the Hereafter. The most important and major condition for obtaining the heavenly blessings in the Hereafter is faith and belief, without which nobody can get them. However, if in addition to faith, one has taken full care of virtuous deeds as well, then one will get the heavenly blessings right from the beginning, otherwise one would get them after being punished for one's sins and shortcomings. That is why the first condition stated in the above verses is belief referred to by the words, "those who believe". Then those particular deeds have been stated without which, according to the rule, the bounties of the Hereafter will not be obtained from the beginning, but after having been punished for one's sins. The rule is there for application in general, but if Allah Ta’ ala wills, He may forgive all the sins of the greatest of the sinners, and give him the blessings of the Hereafter right from the beginning, He is not subject to any rule or code. Now, let us look at those particular virtues and deeds which have been mentioned with such an importance.First virtue: عَلَىٰ رَ‌بِّهِمْ يَتَوَكَّلُونَ (and place their trust in Allah - 36,) meaning those who place their trust in Allah, under all circumstances, in all matters; they do not consider anyone else to be the real cause of anything.
<h2 class="title">The Attributes of Those Who deserve that which is with Allah</h2><p>Here Allah points out the insignificance of this worldly life and its transient adornments and luxuries.</p><div class="text_uthmani arabic">فَمَآ أُوتِيتُمْ مِّن شَىْءٍ فَمَتَـعُ الْحَيَوةِ الدُّنْيَا</div><p>(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.</p><div class="text_uthmani arabic">وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَى</div><p>(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:</p><div class="text_uthmani arabic">لِلَّذِينَ ءَامَنُواْ</div><p>(for those who believe) means, for those who are patient in forgoing the pleasures of this world,</p><div class="text_uthmani arabic">وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ</div><p>(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:</p><div class="text_uthmani arabic">وَالَّذِينَ يَجْتَنِبُونَ كَبَـئِرَ الإِثْمِ وَالْفَوَحِشَ</div><p>(And those who shun the greater sins, and Al-Fawahish,) We have already discussed sin and Al-Fawahish in Surat Al-A`raf.</p><div class="text_uthmani arabic">وَإِذَا مَا غَضِبُواْ هُمْ يَغْفِرُونَ</div><p>(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.</p><div class="text_uthmani arabic">وَالَّذِينَ اسْتَجَابُواْ لِرَبِّهِمْ</div><p>(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.</p><div class="text_uthmani arabic">وَأَقَامُواْ الصَّلَوةَ</div><p>(and perform As-Salah) -- which is the greatest act of worship of Allah, may He be glorified.</p><div class="text_uthmani arabic">وَأَمْرُهُمْ شُورَى بَيْنَهُمْ</div><p>(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:</p><div class="text_uthmani arabic">وَشَاوِرْهُمْ فِى الاٌّمْرِ</div><p>(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.</p><div class="text_uthmani arabic">وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ</div><p>(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.</p><div class="text_uthmani arabic">وَالَّذِينَ إِذَآ أَصَابَهُمُ الْبَغْىُ هُمْ يَنتَصِرُونَ </div><p>(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:</p><div class="text_uthmani arabic">لاَ تَثْرَيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ</div><p>(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.</p>
The Attributes of Those Who deserve that which is with AllahHere 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 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 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.