The transitory World - Duniya

Linguistically, al-Dunyā carries the meaning of “lower,” “nearest,” or “nearer.” In the context of the Qurʾān, al-Dunyā is utilised 115 times, primarily denoting the temporal and spatial existence of human beings in this world (Wehr, 1961). The concept of al-Dunyā is introduced in the Qurʾān with Q. 2:201, which says,

وَمِنْهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا حَسَنَةًۭ وَفِى ٱلْـَٔاخِرَةِ حَسَنَةًۭ وَقِنَا عَذَابَ ٱلنَّارِ ٢٠١

“And of them, there are some who say: ‘Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!'”

This verse outlines a dual request from the faithful: to receive good in al-Dunya, this world, and the Hereafter. It is imperative to note the encompassing use of “that which is good,” affirming the potentiality for worldly life to harbour virtuous experiences and not exclusively serve as a place of tribulation or sinful indulgence.

Similar sentiments of seeking good in al-Dunyā appear in multiple Qurʾānic verses, such as Q. 5:33; 7:156; 9:69; 16:30; 27:29. For instance, Q. 16:30 interprets the recompense of the ones who do good as “…’Enter Paradise, you and your wives, in happiness.’ Trays of gold and cups will be passed round them, (there will be) all that inner-selves could desire, all that eyes could delight in, and you will abide therein forever”. This verse amplifies the Qurʾān’s inclination to acknowledge the intrinsic good present in the world, painting a picture of alDunyā that is not inherently evil or corrupt but laden with opportunities for righteous conduct and blessings.

Furthermore, the Qurʾān emphasises the value of this world as a means to gain merit for the Hereafter. For instance, Q.18:46 illustrates this point:

ٱلْمَالُ وَٱلْبَنُونَ زِينَةُ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَٱلْبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًۭا وَخَيْرٌ أَمَلًۭا ٤٦

“Wealth and children are the adornment of the life of this world. But the good, righteous deeds (five compulsory prayers, deeds of Allah’s obedience, good and nice talk, remembrance of Allah with glorification, praises and thanks, etc.), that last, are better with your Lord for rewards and better in respect of hope”

The verse suggests that worldly possessions, such as wealth and children, have their rightful place and value in al-Dunyā, but the righteous deeds, primarily accomplished in this world, hold eternal weight. The concept of al-Dunyā is thus not limited to the material world and its ephemeral nature, but it includes time spent in this world, moral choices, actions, experiences, and more. In al-Dunyā, the believer finds the arena for the struggle towards goodness, righteousness, and fulfilment of the divine mandate. This worldly life provides the opportunity to amass spiritual wealth that could benefit the soul in the Hereafter.

Hence, the Qurʾānic conception of al-Dunyā strays away from an absolutist and inherently negative perspective. Instead, it introduces a nuanced understanding of where this world can be a place of trials and triumphs, hardships and ease, and righteousness and transgression. The believers are encouraged to seek the good in this world, not shun it. This is tied into a broader Qurʾānic theme of balance, which necessitates an equilibrium between one’s spiritual duties and worldly endeavours. As the Qurʾān indicates in Q. 28:77,

وَٱبْتَغِ فِيمَآ ءَاتَىٰكَ ٱللَّهُ ٱلدَّارَ ٱلْـَٔاخِرَةَ ۖ وَلَا تَنسَ نَصِيبَكَ مِنَ ٱلدُّنْيَا ۖ وَأَحْسِن كَمَآ أَحْسَنَ ٱللَّهُ إِلَيْكَ ۖ وَلَا تَبْغِ ٱلْفَسَادَ فِى ٱلْأَرْضِ ۖ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُفْسِدِينَ ٧٧

“But seek, with that (wealth) which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of legal enjoyment in this world, and do good as Allah has been good to you, and seek not mischief in the land. Verily, Allah likes not the Mufsidun (those who commit great crimes and sins, oppressors, tyrants, mischief-makers, corrupts)”.

A common misunderstanding often arises when interpreting the term al-Dunyā within Islamic discourse. Misconceptions frequently revolve around the idea that al-Dunyā is portrayed negatively within the Qurʾān, leading to a perception that it is a realm to be shunned or avoided by the faithful. Such a viewpoint, however, oversimplifies the nuanced Qurʾānic concept of al-Dunyā and disregards the text’s multifaceted and complex understanding of worldly life.

The primary root of this misunderstanding could be traced back to the selective reading of certain Qurʾānic verses that seem to depreciate the world’s value. An example can be found in Q. 6:32,

وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا لَعِبٌۭ وَلَهْوٌۭ ۖ وَلَلدَّارُ ٱلْـَٔاخِرَةُ خَيْرٌۭ لِّلَّذِينَ يَتَّقُونَ ۗ أَفَلَا تَعْقِلُونَ ٣٢

“And the life of this world is nothing but play and amusement. But far better is the house in the Hereafter for those who are Al-Muttaqun (the pious). Will you not then understand?”.

At first glance, this verse might denigrate worldly life by comparing it to ‘play and amusement’. However, carefully reading this verse reveals that it is not negating the world’s worth but rather questioning an attitude that treats it solely as an arena of frivolity and hedonistic pursuits; this leads us to a significant consideration: the Qurʾān, in its depictions of al-Dunyā, frequently distinguishes between the world as a place of existence and the worldly life infused with unchecked materialism and moral decadence. The Qurʾān often criticises the latter, cautioning the believers against becoming overly engrossed in worldly pleasures to neglecting their spiritual obligations and the Hereafter.

A good example to illustrate this point is Q. 57:20,

ٱعْلَمُوٓا۟ أَنَّمَا ٱلْحَيَوٰةُ ٱلدُّنْيَا لَعِبٌۭ وَلَهْوٌۭ وَزِينَةٌۭ وَتَفَاخُرٌۢ بَيْنَكُمْ وَتَكَاثُرٌۭ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَـٰدِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ ٱلْكُفَّارَ نَبَاتُهُۥ ثُمَّ يَهِيجُ فَتَرَىٰهُ مُصْفَرًّۭا ثُمَّ يَكُونُ حُطَـٰمًۭا ۖ وَفِى ٱلْـَٔاخِرَةِ عَذَابٌۭ شَدِيدٌۭ وَمَغْفِرَةٌۭ مِّنَ ٱللَّهِ وَرِضْوَٰنٌۭ ۚ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَـٰعُ ٱلْغُرُورِ ٢٠

“Know that the life of this world (Ḥayāt al-Dunyā)is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up, and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers, evil-doers), and (there is) Forgiveness from Allah and (His) Good Pleasure (for the believers, good-doers), whereas the life of this world is only a deceiving enjoyment”.

This verse does not condemn al-Dunyā in itself. Instead, it critiques an attitude that prioritises worldly gains over spiritual values and treats life as a venue for unbridled competition in accumulating wealth and status; what is being explicitly discussed in this verse is Ḥayāt alDunyā

Another misunderstood aspect of al-Dunyā lies in the linguistic interpretation of the term itself. As noted, al-Dunyā is derived from the Arabic root ‘d-n-w’, indicating something lower or nearer. This has led to the interpretation of al-Dunyā as the ‘lower’ world, promoting a hierarchical dichotomy between this world and the Hereafter, the latter being perceived as superior. Such a perspective can engender an ascetic view, endorsing disengagement from worldly life. However, this is a simplistic reading of the term. The ‘lower’ or ‘nearer’ aspect of al-Dunyā underscores its immediacy and accessibility, pointing to its role as the immediate platform for human actions and moral choices, shaping the believer’s destiny in the Hereafter.

These misunderstandings often obscure the Qurʾān’s balanced approach to worldly life. The Islamic scripture does not advocate for a stark separation between the spiritual and the worldly. It instead encourages believers to live in the world and engage with it, using it as a means to seek God’s pleasure and to prepare for the Hereafter, as implied in Q. 28:77, “…and do good as Allah has been good to you. And do not seek corruption in the land…”.

Within the Qurʾān, we find a number of verses where God encourages believers to seek out His bounties on Earth, suggesting a balanced and constructive approach towards al-Dunyā. It is of paramount importance to decipher these verses and uncover the underpinning theological dimensions to counterbalance the misconceptions surrounding the Islamic attitude towards worldly life. One of the most potent expressions of this view comes in Q. 2:29,

هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلْأَرْضِ جَمِيعًۭا ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ فَسَوَّىٰهُنَّ سَبْعَ سَمَـٰوَٰتٍۢ ۚ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌۭ ٢٩

“It is He Who has created for you all things that are on earth. Then He Istawa (rose over) towards the heaven and made them seven heavens, and He is the All-Knower of everything”.

This verse emphasises the Divine creation of everything on Earth for the benefit of human beings. The phrase ‘for you’ underscores the theological perspective that humans are custodians of the Earth and its resources, denoting the legitimacy and even necessity of engaging with and utilising worldly resources. Likewise, Q. 7:32,

قُلْ مَنْ حَرَّمَ زِينَةَ ٱللَّهِ ٱلَّتِىٓ أَخْرَجَ لِعِبَادِهِۦ وَٱلطَّيِّبَـٰتِ مِنَ ٱلرِّزْقِ ۚ قُلْ هِىَ لِلَّذِينَ ءَامَنُوا۟ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا خَالِصَةًۭ يَوْمَ ٱلْقِيَـٰمَةِ ۗ كَذَٰلِكَ نُفَصِّلُ ٱلْـَٔايَـٰتِ لِقَوْمٍۢ يَعْلَمُونَ ٣٢

It suggests that not only are the resources of the Earth created for human beings, but the use of these resources for self-betterment and enjoyment is not only permitted but also encouraged. The verse infers a criticism towards those who advocate excessive asceticism and self-deprivation, implying that God’s blessings are not to be shunned but enjoyed within the ethical and moral parameters set by the Islamic law. Further, in Q. 28:77,

The Qurʾān is explicit in its instruction to the believer to enjoy the permissible pleasures of the world. The verse establishes a nuanced balance between the spiritual pursuit of the Hereafter and the enjoyment of worldly life. It stipulates using worldly blessings to secure one’s ultimate success in the afterlife.

Sūra Nūḥ provides a rich narrative about the Prophet Nūḥ (Noah) and his efforts to guide his people towards the worship of Allah. It encapsulates profound theological and ethical teachings, particularly verses 10 to 12, which vividly illustrate the Qurʾānic view on the purpose and benefit of sincere worship.

فَقُلْتُ ٱسْتَغْفِرُوا۟ رَبَّكُمْ إِنَّهُۥ كَانَ غَفَّارًۭا ١٠ يُرْسِلِ ٱلسَّمَآءَ عَلَيْكُم مِّدْرَارًۭا ١١ وَيُمْدِدْكُم بِأَمْوَٰلٍۢ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـٰتٍۢ وَيَجْعَل لَّكُمْ أَنْهَـٰرًۭا ١٢

“I said (to them): ‘Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; ‘He will send rain to you in abundance; ‘And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers'”.

Starting with verse 10, the Prophet Nūḥ advises his people to seek forgiveness from Allah. He reminds them that Allah is ‘Oft-Forgiving’ (Ghafūrun), a recurrent attribute of Allah in the Qurʾān, highlighting His boundless mercy and readiness to forgive those who repent sincerely. The notion of forgiveness is a fundamental concept in Islam, highlighting the value of repentance and acknowledging one’s shortcomings before God. It provides a path to spiritual cleansing and growth, allowing individuals to rectify their relationship with their Creator.

Verse 12 continues this promise of divine reward, stating that God will grant increased wealth and offspring and bless them with gardens and rivers. The notion of wealth (amwāl) and offspring (banīn) being divine blessings is a common theme throughout the Qurʾān, affirming the importance of both material prosperity and familial ties. Additionally, gardens (jannāt) and rivers (anhār) are frequently used in the Qurʾān to symbolise paradisiacal rewards, usually in the context of the Hereafter. Here, however, they appear to denote worldly prosperity and abundance, further underscoring the Qurʾān’s affirmation of worldly life’s significance.

These verses contain two key themes: the call to seek forgiveness and the promise of worldly blessings. The call to seek forgiveness aligns with the Islamic understanding of humans’ fallible nature. In Islamic thought, moral and spiritual growth is often achieved through a cycle of erring, recognising one’s mistake, seeking forgiveness, and striving not to repeat the mistake. This process is not seen as a sign of unworthiness or inherent sinfulness but rather as an opportunity for growth and increased proximity to God.

On the other hand, the promise of worldly blessings challenges a common misconception that Islam encourages a renouncement of worldly life. On the contrary, these verses affirm that the material world, in its proper place, is a crucial aspect of human life and an arena for religiously valuable activity. It presents a balanced view of life, combining spiritual pursuits and worldly engagements.

Ḥayāt al-Dunyā, or “the life of this world”, is a phrase that appears with considerable frequency in the Qurʾān. This term carries considerable theological weight and presents an essential dimension of human existence. Often juxtaposed with al-ākhira (the hereafter), Ḥayāt al-Dunyā illustrates the transient and ephemeral nature of worldly life compared to the eternal life in the Hereafter.

The term Ḥayāt al-Dunyā, though seemingly simple, has layers of meanings within the Qurʾānic discourse. ‘Ḥayāt’ translates to ‘life’, and ‘al-Dunyā’ refers to ‘this world’. Together, they represent ‘the life of this world’. However, when exploring the Qurʾānic text, it becomes evident that the phrase is imbued with deeper implications beyond its literal meaning. The Qurʾān cautions about becoming overly engrossed in the trappings of Ḥayāt al-Dunyā, often equating it with deception or a form of play and amusement. For instance, Q. 57:20 states,

“Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up, and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers, evil-doers), and (there is) Forgiveness from Allah and (His) Good Pleasure (for the believers, good-doers), whereas the life of this world is only a deceiving enjoyment”.

Such verses critique the unchecked pursuit of worldly gains, imploring individuals not to lose sight of their ultimate purpose and destiny in the Hereafter. However, it is crucial to stress that such verses are not advocating asceticism or total abandonment of worldly pursuits. Instead, they serve as a reminder of the relative value of worldly life compared to eternal life. They stress the importance of maintaining a healthy balance between worldly responsibilities and spiritual obligations.

Al-Ḥayāt al-Dunyā is replete with moral challenges, tests, and temptations. Such depictions primarily serve as cautionary advice, reminding believers about the transient nature of worldly life and urging them not to succumb to its enticements at the expense of their eternal spiritual well-being. Each individual is continually confronted with choices between righteousness and transgression, which bear consequences in this life and the hereafter. As outlined in Q. 2:155,

وَلَنَبْلُوَنَّكُم بِشَىْءٍۢ مِّنَ ٱلْخَوْفِ وَٱلْجُوعِ وَنَقْصٍۢ مِّنَ ٱلْأَمْوَٰلِ وَٱلْأَنفُسِ وَٱلثَّمَرَٰتِ ۗ وَبَشِّرِ ٱلصَّـٰبِرِينَ ١٥٥

“And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient”.

One of the most potent verses in the Qurʾān that succinctly encapsulates the transient nature of al-Ḥayāt al-Dunyā is Q. 3:185:

كُلُّ نَفْسٍۢ ذَآئِقَةُ ٱلْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ ٱلْقِيَـٰمَةِ ۖ فَمَن زُحْزِحَ عَنِ ٱلنَّارِ وَأُدْخِلَ ٱلْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَـٰعُ ٱلْغُرُورِ ١٨٥

“Every soul shall taste death. And you will be paid in full only on the Day of Resurrection. So whoever is removed away from the Fire and admitted to Paradise, indeed, he is successful. The life of this world is only the enjoyment of deception”.

The verse begins with an assertion of life’s inescapable reality: death. In asserting that “Every soul shall taste death,” the verse emphatically reminds us of our mortality, a universal truth often forgotten or overlooked in the hustle and bustle of worldly life. The word ‘taste’ here emphasises the personal and intimate experience of death, which every individual will inevitably encounter (Tafsir Ibn Kathir).

Moreover, the verse highlights the belief in the Day of Resurrection, stating that the full recompense of our deeds will only occur in the Hereafter. This assertion imparts a profound moral dimension to human life, with every action bearing potential eternal consequences. It underscores the notion that this worldly life is a period of testing and trial, the results of which will manifest in the future.

Next, the verse outlines the fundamental success criterion, i.e., salvation from Hellfire and admission into Paradise. Success in Islam, as it emerges from this verse, is not tied to worldly achievements, wealth, or status but is inherently spiritual and eternal. The fleeting achievements of this world pale in comparison to the everlasting bliss of the Hereafter, thus encouraging individuals to strive for moral and spiritual excellence.

Finally, the verse characterises al-Ḥayāt al-Dunyā as ‘enjoyment of deception’. The Arabic phrase, ‘matāʿul ghurūr’, captures worldly life’s illusory and deceptive nature. ‘Matā’ signifies something used for a temporary period, further emphasising the transitory aspect of this life. ‘Ghurūr’, often translated as ‘deception’, connotes a sense of illusion, delusion, or vanity (Wehr, 1961). This characterisation cautions against becoming unduly attached to or enamoured by the material world’s allurements.

The portrayal of the world as a deceptive enjoyment underscores the Qurʾānic view of the inherent tension between life’s material and spiritual dimensions. It is a tension that invites introspection and serves as a continual reminder of the importance of striking a balanced approach towards life, embracing the world to attain spiritual ends rather than an end in itself.

In contextualising the verse within the broader Qurʾānic narrative, it is apparent that Q. 3:185 offers a profound critique of materialistic tendencies and a call towards spiritual and moral transcendence. While it cautions against excessive attachment to the material world, it does not promote asceticism or world denial. Instead, it advocates for a balanced and purposeful engagement with the world, where material resources are utilised for spiritual growth, service to humanity, and seeking the pleasure of the Divine. The Qurʾān acknowledges the natural human inclination towards worldly comforts and pleasures. As stated in Q. 3:14,

زُيِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَٰتِ مِنَ ٱلنِّسَآءِ وَٱلْبَنِينَ وَٱلْقَنَـٰطِيرِ ٱلْمُقَنطَرَةِ مِنَ ٱلذَّهَبِ وَٱلْفِضَّةِ وَٱلْخَيْلِ ٱلْمُسَوَّمَةِ وَٱلْأَنْعَـٰمِ وَٱلْحَرْثِ ۗ ذَٰلِكَ مَتَـٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَٱللَّهُ عِندَهُۥ حُسْنُ ٱلْمَـَٔابِ ١٤

“Beautified for people is the love of that which they desire – of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land”.

This verse encapsulates the various dimensions of human desires: familial (women and sons), wealth (heaped-up sums of gold and silver), status (fine branded horses, an indicator of wealth and status in the Arab context), and means of livelihood (cattle and tilled land). The Qurʾān recognises these desires, portraying them as inherent aspects of the human experience.

However, the Qurʾān warns about the dangers of excessive attachment to these worldly goods and pleasures. Q. 57:20 describes life as a “play and a (passing) delight. Decoration, boasting among you, and rivalry regarding wealth and children is the likeness of vegetation after rain”. Here, the verse vividly illustrates worldly life’s transient and fleeting nature, cautioning individuals against becoming unduly consumed by worldly pursuits at the expense of eternal matters.

These Qurʾānic verses do not negate or demean the pursuit of worldly comforts and joys; instead, they provide a critical framework within which these pursuits should occur. The Qurʾān discourages a materialistic perspective that views life solely regarding worldly gains, devoid of spiritual and moral considerations. In contrast to these portrayals, the Qurʾān presents models of individuals who, while they partake of the bounties of this world, do not lose sight of the Hereafter. A notable example is found in Q. 2:201, wherein it is said:

“And among them are those who say, ‘Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good, and protect us from the punishment of the Fire'”.

This verse outlines an ideal approach to life, seeking a balance between worldly well-being and spiritual success. The verse’s phrasing suggests a holistic conception of ‘good’ that encompasses material and spiritual aspects. It indicates a desire for worldly blessings that do not compromise one’s prospects in the Hereafter. Additionally, the plea for protection from the Fire points to an awareness of the consequences of one’s actions and a longing for God’s mercy, a characteristic feature of the Qurʾānic portrayal of the pious believer.

Therefore, the Qurʾān’s portrayal of desires for this world should not be understood as a blanket condemnation of worldly pursuits or an encouragement towards world denial. Instead, the Qurʾān advocates for a balanced approach, wherein one can partake of the world’s bounties without being ensnared by them.

The Qurʾān is replete with verses that illuminate the transient nature of human life on Earth, thus cultivating an enduring perception of temporariness. The emphasis on the fleeting quality of life and the material world (al-Dunyā) serves as a reminder of our mortality and a guide for aligning our worldly actions with eternal consequences. The Qurʾānic portrayal of the temporariness of life begins with the creation of man itself. In Q. 31:34,

إِنَّ ٱللَّهَ عِندَهُۥ عِلْمُ ٱلسَّاعَةِ وَيُنَزِّلُ ٱلْغَيْثَ وَيَعْلَمُ مَا فِى ٱلْأَرْحَامِ ۖ وَمَا تَدْرِى نَفْسٌۭ مَّاذَا تَكْسِبُ غَدًۭا ۖ وَمَا تَدْرِى نَفْسٌۢ بِأَىِّ أَرْضٍۢ تَمُوتُ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۢ ٣٤

“Knowledge of the Hour [of Resurrection] belongs to God; it is He who sends down the relieving rain and He who knows what is hidden in the womb. No soul knows what it will reap tomorrow, and no soul knows in what land it will die; it is God who is all-knowing and all aware”.

The Qurʾān affirms that knowledge of the hour (the end of the world), one’s lifespan, and future occurrences are known only to God. It underlines human existence’s transient and unpredictable nature and God’s ultimate knowledge and control.

However, the Qurʾānic emphasis on life’s temporariness is not to induce pessimism but to encourage believers to reorient their lives towards the eternal – the Hereafter. This spiritual recalibration is not meant to negate the importance of worldly life but to balance the pursuit of worldly achievements with the striving for success in the life to come. Q. 28:77 underscores this balance, encouraging believers to seek this world’s good while not forgetting their share of the Hereafter. The Qurʾān validates the pursuit of a wholesome life in the world and categorically rejects asceticism. When the followers of Jesus Christ asked him whether to be ascetics, Jesus (peace be upon him) responded, as mentioned in the Qurʾān, that God did not prescribe monasticism for them in Q. 57:27:

ثُمَّ قَفَّيْنَا عَلَىٰٓ ءَاثَـٰرِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ٱبْنِ مَرْيَمَ وَءَاتَيْنَـٰهُ ٱلْإِنجِيلَ وَجَعَلْنَا فِى قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةًۭ وَرَحْمَةًۭ وَرَهْبَانِيَّةً ٱبْتَدَعُوهَا مَا كَتَبْنَـٰهَا عَلَيْهِمْ إِلَّا ٱبْتِغَآءَ رِضْوَٰنِ ٱللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ۖ فَـَٔاتَيْنَا ٱلَّذِينَ ءَامَنُوا۟ مِنْهُمْ أَجْرَهُمْ ۖ وَكَثِيرٌۭ مِّنْهُمْ فَـٰسِقُونَ ٢٧

“We sent other messengers to follow in their footsteps. After those, We sent Jesus, son of Mary: We gave him the Gospel and put compassion and mercy into the hearts of his followers. But monasticism was something they invented- We did not ordain it for them- only to seek God’s pleasure, and even so, they did not observe it properly. So We gave a reward to those who believed, but many of them were lawbreakers.”

This reflects the view, as articulated by Izutsu (2002), that “the Qurʾān sees in the earthly life of man a meaningful episode of his eternal journey”. However, it must be emphasised that the Qurʾān encourages responsible enjoyment of the world, free from excess and waste. For example, it admonishes those who squander their wealth (Q.. 17:26) and those who are excessively attached to the material world (Q 102:1-2). These verses aim to foster a sense of stewardship towards material resources and mindfulness of one’s spiritual duties.

Another aspect of the Qurʾān’s balanced approach to life is the emphasis on individual and communal responsibilities. While it stresses personal piety and righteousness (Q. 91:7-10), it equally underscores the importance of societal obligations, such as the pursuit of justice (Q. 4:135), compassion (Q. 90:17), and mutual consultation (Q. 42:38).

Several scholars have explored the Qurʾān’s balanced approach to life. Nasr (1993) proposes that the Qurʾān’s approach harmonises the vertical dimension of existence (human relationship with the divine) with the horizontal dimension (interpersonal relationships and the natural world). Hassan (2006), on the other hand, views this balance as an equilibrium between the rights of the individual and the rights of the community, between the material and spiritual needs, and between this world and the hereafter.

The Qurʾān presents a nuanced view of the material world, acknowledging its potential for spiritual enhancement and moral degradation. It encourages believers to avail themselves of the Dunyā opportunities while remaining acutely aware of their ultimate end. This delicate equilibrium is the central theme of the Qurʾānic narrative and contributes to the holistic and balanced view of life. The Qurʾān considers the Dunyā a testing ground for human beings. In Q. 67:2, it is stated:

ٱلَّذِى خَلَقَ ٱلْمَوْتَ وَٱلْحَيَوٰةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًۭا ۚ وَهُوَ ٱلْعَزِيزُ ٱلْغَفُورُ ٢

“who created death and life to test you [people] and reveal which of you does best––He is the Mighty, the Forgiving”.

Human actions, intentions, and moral choices are tested in this world. The Dunyā thus presents an array of opportunities for believers to prove their faith and commitment to God’s commandments.

However, in this engagement with the Dunyā, the Qurʾān consistently reminds believers of their ultimate end. Q 3:185 provides a stark reminder: “Every soul shall taste of death. And you will be paid on the Day of Resurrection only that which you have fairly earned. Whoso is removed from the Fire and is made to enter Paradise, he indeed is triumphant. The life of this world is but the comfort of illusion”.

The believer, thus, is encouraged to utilise the opportunities in the Dunyā in ways that secure success in the ultimate end. For example, the Qurʾān commends wealth accumulation as long as it is gained through lawful means and used for righteous ends (Q 2:188; 2:275). It validates the pursuit of knowledge (Q 39:9), encourages social and community work (Q 9:71), and promotes justice (Q 4:135), all of which can be seen as opportunities for spiritual elevation in the Dunyā.

Several scholars have highlighted this balance. Sardar (2012) notes that the Qurʾānic view of life necessitates a simultaneous engagement with the Dunyā and a consciousness of the ākhira. Esposito (2005) argues that the Qurʾān’s perspective enables a believer to live “in the world, but not of the world”.

Despite these opportunities, the Qurʾān warns against being overly attached to the Dunyā, as it can lead to neglect of spiritual responsibilities. This theme is evident in verses such as Q. 57:20, which describes the life of this world as play and amusement, and Q. 102:1-2, which speaks of worldly competition distracting people until they visit their graves (Khan, 1997). These verses highlight the pitfalls of excessive attachment to the Dunyā and underscore the importance of conscious engagement with the world.

The Qurʾān, while acknowledging the Dunyā as a place of test and opportunity, also frequently cautions against the risks of becoming overly consumed by it. This intense entanglement with the material world can obstruct spiritual growth and derail believers from their ultimate purpose of existence.

The Qurʾān underscores that overindulgence in the material aspects of the Dunyā could lead to neglecting one’s spiritual responsibilities and ultimate purpose. This theme is recurrent throughout the Qurʾān as a stark reminder of the ephemeral nature of the material world and the eternal reality of the ākhira. As Q 3:185 expresses: “And indeed, the home of the Hereafter – that is the life, if only they knew” (Khan, 1997).

Noteworthy is Q. 57:20, where the Qurʾān describes the Dunyā as “play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children”. The verse encapsulates how individuals can become entrapped in pursuing material success, power, and social recognition, leading to a competitive mindset that distracts from their spiritual obligations. The same cautionary note is echoed in Q. 102:1-2:

أَلْهَىٰكُمُ ٱلتَّكَاثُرُ ١ حَتَّىٰ زُرْتُمُ ٱلْمَقَابِرَ ٢

“Competition in [worldly] increase diverts you until you visit the graveyards”.

This verse succinctly captures the human propensity to become preoccupied with worldly accumulation, often to the point where death—the ultimate reality and the commencement of the ākhira—arrives unexpectedly, leaving individuals unprepared for their eternal journey.

Elucidating these verses, the exegesis of classical scholars such as al-Tabari and al-Qurṭubī underscores that the Qurʾān does not condemn the Dunyā or its enjoyment per se but criticises the excessive attachment to it at the expense of the ākhira (al-Tabari; al-Qurṭubī). This distinction is crucial to understand the Qurʾān’s balanced approach towards worldly life.

Modern scholarship corroborates this understanding. Sardar (2012) posits that the Qurʾān’s warning against becoming overly consumed by the Dunyā is not an indictment of worldly pleasure but a call to maintain a balance between material success and spiritual growth. Nasr (1996), meanwhile, argues that this Qurʾānic caution serves to remind humans of their ultimate purpose: to worship God and seek His pleasure rather than being lost in the fleeting amusements of the world.

The risks associated with excessive engrossment in the Dunyā are manifold, encompassing both spiritual and psychological aspects. Overattachment to the material world can lead to spiritual stagnation, diverting attention from God and the ultimate purpose of existence. From a psychological perspective, the relentless pursuit of worldly success often breeds stress, anxiety, and dissatisfaction, a phenomenon supported by extensive research in positive psychology (Seligman, 2011).

In the labyrinthine tapestry of Qurʾānic guidance, it becomes manifest that the relationship between humans and wealth is a central concern. The Qurʾān’s discourse on wealth, as observed in various passages, serves both as a mirror reflecting humankind’s inclinations and as a compass directing them towards righteous actions. Wealth, although often seen as a marker of worldly success, is systematically deconstructed in the Qurʾān, revealing its transient nature and its divine origin. Let us delve deeper into this theme, through the lens of selected verses, scrutinising the Qurʾānic caution against the hoarding of wealth.

“Who is he that will lend to Allāh a goodly loan so that He may multiply it to him many times? And it is Allāh that decreases or increases (your provisions), and unto Him you shall return” (Q. 2:245).

This verse, while ostensibly an invitation to charitable giving, is a sharp critique of a mindset that views wealth accumulation as an end in itself. By invoking the imagery of lending to God, the Qurʾān stresses that what one amasses is neither the result of one’s singular endeavour nor is it truly theirs. It is a transient trust, its real value lying not in hoarding but in its distribution for the greater good.

And there is no creature on earth but that upon Allāh is its provision, and He knows its place of dwelling and place of storage. All is in a clear register” (Q. 11:6).

Hoarding wealth is fundamentally at odds with the divine principle outlined here. All provisions come from Allāh, and by extension, hording suggests a lack of trust in Allāh’s continuous sustenance. It is a stark reminder that wealth is not a result of one’s sole efforts or brilliance, but a grace from the Almighty.

And spend (in charity) of that with which We have provided you, before death comes to one of you and he says: ‘My Lord! If only You would give me respite for a little while (i.e. return to the worldly life), then I should give Sadaqa (i.e. Zakāt) of my wealth, and be among the righteous'” (Q. 63:10).

The transience of life is juxtaposed with the human tendency to delay charitable deeds. By hoarding wealth, one is in essence delaying the very acts that could elevate their spiritual status in the Hereafter.

Wealth and children are the adornment of the life of this world. But the good righteous deeds (five compulsory prayers, deeds of Allāh’s obedience, good and nice talk, remembrance of Allāh with glorification, praises and thanks, etc.), that last, are better with your Lord for rewards and better in respect of hope” (Q. 18:46).

Wealth, when hoarded, is but a fleeting adornment. It pales in comparison to righteous deeds, which are eternal. This verse is a compelling critique of societies that equate wealth with success, challenging this worldview and redirecting the believer’s gaze towards eternity.

“And He will provide him from (sources) he never could imagine. And whoever puts his trust in Allāh, then He will suffice him. Verily, Allāh will accomplish his purpose. Indeed, Allāh has set a measure for all things” (Q. 65:3).

To hoard is to fear scarcity, but this verse extols the boundless generosity of Allāh. It critiques the mindset of accumulation as a buffer against uncertain futures, reiterating that true security lies in divine providence.

Within the wider context of our discussion on the Dunyā, the Qurʾān offers a clear perspective on wealth. It is not to be vilified, nor is its pursuit intrinsically corrupt. However, when amassed at the expense of societal welfare and spiritual elevation, it becomes a grave liability.

In concluding this intricate exploration of the Qurʾānic concepts of al-Dunyā, it becomes evident that these notions provide a profound and nuanced understanding of human existence. The Qurʾān, through various verses, lays out a comprehensive and balanced approach to life that recognises the significance of worldly existence and the afterlife while maintaining a tension that encourages moral conduct and spiritual development.

As discussed, the term al-Dunyā encapsulates the totality of human life on earth, from mundane activities to the grand scheme of human civilisation. However, as highlighted through various verses of the Qurʾān, the Dunyā is characterised by its temporariness, fleetingness, and potential to engender trials and temptations for the believer. In this vein, the Dunyā serves as a moral testing ground, presenting opportunities for growth and risks of moral decay.

Simultaneously, the Qurʾān’s portrayal of the Dunyā does not subscribe to a purely ascetic worldview. Instead, it recognises the validity of material pursuits and the enjoyment of worldly bounties as long as they are aligned with moral and ethical conduct. Such an understanding dispels the common misunderstanding of the Qurʾānic term al-Dunyā as purely pejorative, suggesting a more complex and nuanced perspective that aligns with the multifaceted human experience.

On the other hand, the term al-ākhira signifies everlasting life beyond death, a realm of eternal consequence where the outcomes of earthly actions are manifested. The Qurʾān persistently underscores the ākhira’s paramount importance, framing it as the ultimate destination and the superior life. Such an emphasis serves as a powerful reminder of the finite nature of worldly existence and the infinite implications of our conduct within it.

The analysis of the Qurʾānic verses revealed a balanced approach to life, one that encourages making the most out of the opportunities presented in the Dunyā while remaining acutely aware of the ākhira. Such an approach prevents the dangers of becoming excessively engrossed in the material aspects of life at the cost of spiritual fulfilment and the ultimate purpose of existence.

The portrayal of al-Dunyā and al-ākhira within the Qurʾān thus reflects a profound understanding of the human condition, one that acknowledges the realities and challenges of earthly life while emphasising the eternal implications of our actions. It is an outlook that encourages a balanced pursuit of material and spiritual fulfilment, promoting a sense of purpose and moral responsibility underpinned by the awareness of a transient world and an everlasting hereafter.

In closing, this discussion underlines the Qurʾān’s profound philosophical and ethical insights into the human condition. It illustrates how its teachings offer relevant guidance for modern societies grappling with the tensions between material success, ethical conduct, and spiritual fulfilment.

Summary

In the Qurʾān, the concept of al-Dunyā, often translated as “the world,” is presented with a nuanced understanding that goes beyond a simplistic portrayal of worldly life as inherently harmful or to be shunned. While recognising human beings’ temporal and spatial existence in this world, the Qurʾān emphasises the potential for virtuous experiences and righteous conduct in al-Dunyā.

The Qurʾān repeatedly highlights the importance of seeking good in al-Dunyā, with verses such as Q. 2:201 and Q. 5:33, among others, emphasising the desire for good in this world and the Hereafter. These verses affirm that al-Dunyā is not solely a place of tribulation or sinful indulgence but rather an arena for the struggle towards goodness, righteousness, and the fulfilment of divine mandates.

Furthermore, the Qurʾān emphasises the value of this world as a means to gain merit for the Hereafter. Verses like Q. 18:46 emphasise the superiority of righteous deeds over worldly possessions, highlighting the eternal weight of moral choices and actions accomplished in this world. Al-Dunyā, therefore, encompasses not just the material world and its ephemeral nature but also includes time spent in this world, moral choices, actions, experiences, and more. It is in al-Dunyā that believers have the opportunity to amass spiritual wealth that could benefit the soul in the Hereafter.

Contrary to misconceptions, the Qurʾān does not portray al-Dunyā as a realm to be entirely shunned or avoided by the faithful. Instead, it encourages believers to live in and engage with the world, using it to seek God’s pleasure and prepare for the Hereafter. The Qurʾān promotes a balanced approach to worldly life, advocating for an equilibrium between spiritual duties and worldly endeavours.

Misunderstandings about al-Dunyā often arise from selective readings of certain Qurʾānic verses that seem to depreciate the world’s value. For example, Q. 6:32 and Q. 57:20 compare worldly life to “play and amusement” and criticise unchecked materialism. However, a careful reading reveals that these verses critique an attitude that treats earthly life solely as a venue for frivolity, hedonism, and neglect of spiritual obligations. The Qurʾān distinguishes between the world as a place of existence and the worldly life infused with materialism and moral decadence. It cautions against becoming overly engrossed in worldly pleasures to the neglect of spiritual obligations and the Hereafter.

Another aspect of al-Dunyā that is often misunderstood is its linguistic interpretation. Derived from the Arabic root ‘d-n-w’, al-Dunyā means “lower” or “nearer,” indicating immediacy and accessibility. It points to al-Dunyā’s role as the immediate platform for human actions and moral choices, shaping the believer’s destiny in the Hereafter. This linguistic interpretation challenges the notion of al-Dunyā as a purely negative realm to be transcended, highlighting its significance as a place of moral agency and spiritual growth.

Within the Qurʾān, numerous verses encourage believers to seek out God’s blessings and enjoy the permissible pleasures of the world. For example, Q. 2:29 and Q. 7:32 emphasise the Divine creation of resources on Earth for the benefit of human beings and the permissibility of enjoying them within the ethical and moral parameters set by Islamic law. These verses establish a balanced and constructive approach towards al-Dunyā, promoting the idea that worldly resources are not shunned but instead utilised responsibly for selfbetterment and enjoyment

In conclusion, the Qurʾān presents a comprehensive and balanced view of al-Dunyā, recognising its temporary nature and potential pitfalls and acknowledging its role as a platform for moral agency, spiritual growth, and pursuing God’s pleasure. It encourages believers to engage responsibly with the material world, seeking goodness and balance in their spiritual and worldly endeavours. By understanding the nuanced Qurʾānic concept of al-Dunyā, misconceptions can be countered, and a holistic and purposeful approach to earthly life can be embraced.