وَزُخرُفًا ۚ وَإِن كُلُّ ذٰلِكَ لَمّا مَتاعُ الحَياةِ الدُّنيا ۚ وَالآخِرَةُ عِندَ رَبِّكَ لِلمُتَّقينَ
And ornaments of gold; yet all that would be nothing but the wares of the life of this world, and the hereafter near your Lord is for the God-wary.
EXEGESIS
The word zukhruf has been interpreted in various ways. According to Ibn Abbas, Hasan al-Baṣrī, Qatādah, and al-Ḍaḥḥāk, it means gold (as in 17:93), and the word is conjoined to silver in verse 33. Based on this, the purport of the verse would be that the polytheists would have been granted houses, the roofs and couches of which are made of both gold and silver. Others say zukhruf means any type of adornment, and the word is conjoined to roofs in verse 33. Based on this, the purport of the verse would be that not only would the polytheists be given lavish dwellings, but they would also be given all types of adornments. Ibn Zayd says that zukhruf means carpets and house furniture, whilst Qummī says it means a house decorated with gold.
According to Ṭabrisī, zukhruf is the epitome of beauty and has thereafter been used as a reference to gold. Inscriptions and paintings have similarly also been termed zukhruf.
Matāʿ (wares) refers to that which a person enjoys for a limited period of time. See also 3:14.
EXPOSITION
Yet all that would be nothing but the wares of the life of this world: this segment of the verse highlights the true value of earthly riches, emphasising their impermanent nature. As indicated in other Quranic passages (3:185 and 57:20), worldly possessions hold little significance due to their temporary existence. They can be compared to disposable items, suggesting their ephemeral and fleeting quality.
In contrast, Allah has prepared an enduring and superior reward for the believers in the hereafter, Rather you prefer the life of this world, while the hereafter is better and more lasting (87:16-17; see also 4:77, 9:38, 13:26, 20:131, 28:60, 29:64, 40:39, and 42:36).
The emphasis on the eternal nature of these divine blessings serves to redirect one’s focus from the pursuit of transient worldly gains to the cultivation of faith and righteous deeds, which yield everlasting benefits in the life to come.
And the hereafter near your Lord is for the God-wary: the term muttaqīn initially refers to individuals who possess a fear of God. However, this fear should not be misinterpreted as being afraid of God as the sustainer and source of all goodness. Rather, it encompasses a broader sense of caution and vigilance, urging believers to avoid committing sins, embracing ethical vices, and adopting false beliefs or ideologies, which are abhorrent in the eyes of God. In essence, the fear of God serves as a guiding principle that encourages individuals to lead a righteous and morally upright life in accordance with divine teachings.
[1] Tibyan, 9/197; Suyuti, 6/17.
[2] Amthal, 16/49; Zamakhshari, 4/250.
[3] Mizan, 18/101.
[4] Amthal, 16/49.
[5] Tibyan, 9/197.
[6] Qummi, 2/282.
[7] Tabrisi, 9/46.
[8] Mudarrisi, 12/471.
[9] Maraghi, 25/87; Alusi, 13/80; Ibn Ajibah, 5/247.