Surah Ash-Shuraa, Ayah 36

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.

Commentary

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.

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.

Man sails his ships on the seas and flies his aircraft in the sky. This has become possible because God has made the laws of nature favourable to us. Had this not been so, neither would our boats have been able to sail the seas nor our planes been able to fly in the air. Every event in life has a lesson for man in it. But if man is to derive food for thought from events, it is necessary for him to have patience and adopt a grateful attitude. One has to face many vicissitudes in life. In times of trouble, man has to rise above his circumstances, so that he may see things from different angles. And this is not possible unless one possesses the quality of patience. Similarly, in times of plenty, it is necessary for man to consider whatever he receives, apparently as a result of his own efforts, to be really the bounty of God, and this can be done only by one who has developed in himself that high degree of consciousness which is known as gratitude. When in an event divine guidance is made manifest, and even then man does not accept it and tries to impute a different meaning to it, this in fact amounts to ‘raising disputes over God’s signs.’ Those who do so are arrogant in the eyes of God. Such arrogant, rebellious people cannot receive God’s blessing in the Hereafter.