“Wealth and children are the adornment of this worldly life, but the everlasting good deeds are far better with your Lord in reward and in hope.”
(Kahf, 18:46)
The polytheists of Mecca held themselves in a position of superiority over the poor Muslims. This sentiment manifested in disdainful treatment, expressed through social exclusion and a refusal to engage in companionship. The Qur’an illustrates the futility of this attitude of the disbelievers, who boasted of their wealth and the number of their children, against the Muslims with the following example: Rain from the sky interacts with the plants, nurturing them and promoting their growth. However, this period of flourishing is impermanent, and eventually, these very plants succumb to desiccation, resembling mere wind-blown grass. The life cycle observed in the natural world serves as an allegory for the world itself. It undergoes a continual process of development, attaining a state of flourishing beauty and vibrant intensity. Yet, this zenith is inevitably followed by a period of decline, a gradual descent that results in the cessation of existence. The following verse captures the world’s everlasting essence, even amidst the mortality of its individual components: “Wealth and children are the adornment of this worldly life, but the everlasting good deeds are far better with your Lord in reward and in hope.” (Kahf, 18:46)
Having established the finite nature of this world through an illustrative example, Allah the Almighty states that wealth and children are the adornments of this worldly life. This indicates that both wealth and children are also finite, and what is true for the life of this world is also true for its adornments. How inappropriate, then, for people to boast of possessions that are sure to pass away and to succumb to pride and arrogance!
Wealth and children are the main blessings of worldly life that people enjoy. They serve as instruments to satisfy basic necessities, realize aspirations, and attain power in life. They are the two testing subjects that may divert one’s attention from the essential task of preparing for the Hereafter. That is why Allah the Almighty says that wealth and children are a means of testing in this world (Taghabun, 64:15).
One dimension of this testing with wealth and children involves neglecting to acknowledge Allah, the Bestower of these blessings, boasting about one’s possessions, and harboring disdain for those who are deprived of them (Kahf, 18:34). There is another stage to this test. In some instances, individuals overwhelmed by the abundance of wealth and children may entirely disregard their connection with Allah, ultimately succumbing to disobedience and a rejection of faith (Muddaththir, 74:11-17). The test with wealth and children can also manifest in the opposite manner: when these blessings are withheld or bestowed in limited measure. It is during such times that maintaining a balanced perspective is critical. Individuals may experience discontent with their financial situation or their children. This discontent may even lead them to harbor a wish that these blessings had not been bestowed upon them at all. However, it is essential to recognize that just as granting these blessings is a manifestation of Allah’s mercy, withholding them can also be a form of blessing.
The wealth and children that people boast about are the things that people adorn themselves with in this world, so they are not a necessity of life. People can indeed lead their lives without them. Then what is true necessity? True necessity lies in actions that transform this world into a fertile ground for the Hereafter. These actions, characterized as “the everlasting good deeds,” are the ultimate path to securing eternal reward and everlasting happiness.
Consequently, any good deed that transcends the limitations of earthly existence and yields enduring benefits in the Hereafter is called “everlasting good deed.” These deeds are motivated by the singular purpose of attaining Allah’s favor and bear the fruit of eternal reward. According to Tahir ibn Ashur, the expression “al-baqiyat al-salihat” is mentioned as two attributes of deeds. The expression means “good and everlasting deeds” (The word “baqiyat” has been prefixed to indicate that wealth and children do not last and to separate the two sentences). Accordingly, the deeds mentioned in the verse have two characteristics: first, they are good and second, they are everlasting (Ibn Ashur, Al-Tahrir wa’l-Tanwir, XV, 332). The goodness of deeds signifies that they are undertaken with the intention of mending the bonds between servants and their Lord, and subsequently, with their fellow servants. This inherent characteristic imbues actions with an everlasting nature. The everlasting nature of deeds means that they leave an enduring impact upon the world and serve as a wellspring of perpetual reward (‘ajr) (Muslim, Wasiyyah, 14). Some of these deeds yield their fruits in the Hereafter; they prove to be beneficial in times of need.
A path exists between this temporal world and the eternal realm. It is possible to travel the path from mortality to eternity safely through good and everlasting deeds. However, the captivating allure of the temporal world conceals its true nature, hindering our perception. The Qur’an explains the transient nature of the world. It compels us to evaluate what truly merits our attention and devotion within this temporal realm. In a societal climate dominated by worldliness, where outward appearances hold greater sway than inner substance, image supplants truth, and possession trumps generosity, and where wealth and property, position and status, fame, and reputation are considered the primary means of validity, the message of the Qur’an assumes even greater significance. This is because the Qur’an always reminds humankind of the truth that they do not want to remember by saying: “This worldly life is no more than play and amusement. But the Hereafter is indeed the real life, if only they knew.” (‘Ankabut, 29:64)
