سُوْرَةُ الشُّوْرٰي
Surah Ash-Shura (42) — Ayah 36
فَمَآ أُوتِيتُم مِّن شَىْءٍ فَمَتَـٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَمَا عِندَ ٱللَّهِ خَيْرٌ وَأَبْقَىٰ لِلَّذِينَ ءَامَنُوا۟ وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ ﴿36﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
So whatever you have been given is but (a passing) enjoyment for this worldly life, but that which is with Allâh (Paradise) is better and more lasting for those who believe (in the Oneness of Allâh - Islâmic Monotheism) and put their trust in their Lord (concerning all of their affairs).
Word by Word — Arabic, Transliteration & Meaning
فَمَآ
famā
So whatever
أُوتِيتُم
ūtītum
you are given
مِّن
min
of
شَىْءٍۢ
shayin
a thing
فَمَتَـٰعُ
famatāʿu
(is) but a passing enjoyment
ٱلْحَيَوٰةِ
l-ḥayati
(for) the life
ٱلدُّنْيَا ۖ
l-dun'yā
(of) the world
وَمَا
wamā
But what
عِندَ
ʿinda
(is) with
ٱللَّهِ
l-lahi
Allah
خَيْرٌۭ
khayrun
(is) better
وَأَبْقَىٰ
wa-abqā
and more lasting
لِلَّذِينَ
lilladhīna
for those who
ءَامَنُوا۟
āmanū
believe
وَعَلَىٰ
waʿalā
and upon
رَبِّهِمْ
rabbihim
their Lord
يَتَوَكَّلُونَ
yatawakkalūna
put (their) trust
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
36. Whatever you have been given is only the enjoyment of the life of this world, but what is with Allah is better [51] and everlasting. It is for those who believe and put their trust [52] in their Lord.
[51] That is, no matter how much wealth, riches, and means of luxury and comfort a person attains in this world, he can benefit from them only until his death at the most. In the end, he will have to leave this world completely empty-handed. In contrast, the means of luxury and comfort that the believers will receive in the Hereafter will be everlasting and eternal, and the believers will remain alive forever to benefit from these things. They will never die. Therefore, a wise person is one who, instead of worrying about temporary and perishable things, is concerned about eternal and lasting life and its provisions.
[52]
The Meaning of Tawakkul and Its Importance as a Quality of the Believer:
That is, when apparent means seem to be missing and circumstances are discouraging, even then they do not become hopeless or broken-hearted. Rather, even in such a state, their eyes remain fixed on Allah, and they have complete faith in Allah’s promise that Allah will surely create a way out of this difficulty. The other aspect of this is that even if they do possess apparent means, they do not rely on them; rather, their trust is only in Allah. In other words, whether apparent means are present or absent, whether they are few or many, a believer certainly tries to arrange for these means, but his reliance is not on them. The reliance is only on Allah. Thus, trust in Allah is a very important quality of a believer, which Allah has mentioned first of all. Similarly, lack of trust in Allah is a great weakness of a Muslim. On the occasion of the Battle of Hunayn, when every Muslim became proud of apparent means and their large numbers, Allah made them face temporary defeat and immediately warned them of this weakness. Tawakkul does not mean that a person just sits relying on Allah and abandons concern for apparent means. Rather, the command is that one should arrange for apparent means as much as possible and make every effort within his capacity, then leave the outcome to Allah. Accordingly, the Prophet defined tawakkul as: first tie your camel’s knee, then trust in Allah. [طبرانی۔ بروایت ابوہریرہؓ بحوالہ الموافقات للشاطبی، ج 1 ص 290]
And a poet has expressed this concept as follows: The meaning of tawakkul is—
Keep your dagger sharp,
Then leave the outcome of its sharpness
To destiny.
[51] That is, no matter how much wealth, riches, and means of luxury and comfort a person attains in this world, he can benefit from them only until his death at the most. In the end, he will have to leave this world completely empty-handed. In contrast, the means of luxury and comfort that the believers will receive in the Hereafter will be everlasting and eternal, and the believers will remain alive forever to benefit from these things. They will never die. Therefore, a wise person is one who, instead of worrying about temporary and perishable things, is concerned about eternal and lasting life and its provisions.
[52]
The Meaning of Tawakkul and Its Importance as a Quality of the Believer:
That is, when apparent means seem to be missing and circumstances are discouraging, even then they do not become hopeless or broken-hearted. Rather, even in such a state, their eyes remain fixed on Allah, and they have complete faith in Allah’s promise that Allah will surely create a way out of this difficulty. The other aspect of this is that even if they do possess apparent means, they do not rely on them; rather, their trust is only in Allah. In other words, whether apparent means are present or absent, whether they are few or many, a believer certainly tries to arrange for these means, but his reliance is not on them. The reliance is only on Allah. Thus, trust in Allah is a very important quality of a believer, which Allah has mentioned first of all. Similarly, lack of trust in Allah is a great weakness of a Muslim. On the occasion of the Battle of Hunayn, when every Muslim became proud of apparent means and their large numbers, Allah made them face temporary defeat and immediately warned them of this weakness. Tawakkul does not mean that a person just sits relying on Allah and abandons concern for apparent means. Rather, the command is that one should arrange for apparent means as much as possible and make every effort within his capacity, then leave the outcome to Allah. Accordingly, the Prophet defined tawakkul as: first tie your camel’s knee, then trust in Allah. [طبرانی۔ بروایت ابوہریرہؓ بحوالہ الموافقات للشاطبی، ج 1 ص 290]
And a poet has expressed this concept as follows: The meaning of tawakkul is—
Keep your dagger sharp,
Then leave the outcome of its sharpness
To destiny.
