৩৬. পার্থিব
জীবন তো কেবল খেলাধুলা,
যদি তোমরা বিশ্বাসী হও এবং সংযম অবলম্বন কর,
আল্লাহ তোমাদেরকে তোমাদের প্রতিদান দেবেন এবং তিনি তোমাদের ধন-সম্পদ
চাইবেন না।
৩৭. তিনি
তোমাদের কাছে ধন-সম্পদ চাইলে অতঃপর তোমাদেরকে অতিষ্ঠ করলে তোমরা
কার্পণ্য করবে এবং তিনি তোমাদের মনের সংকীর্ণতা প্রকাশ করে দেবেন।
Ayat 36. The
life of this world is but play and pastime, but if you believe (in the
Oneness of Allah Islamic Monotheism), and fear Allah, and avoid evil, He
will grant you your wages, and will not ask you your wealth.
Ayat 37. If He were to ask you of it, and press you, you would covetously withhold, and He will bring out all your (secret) ill-wills.
Tafseer of Surah Muhammad 
Peace be upon him] Ayat 36. The
life of this world is but play and amusement: and if ye believe and
guard against Evil, He will grant you your recompense, and will not ask
you (to give up) your possessions. Cf. 6:32
and 29:64. Amusement and play are not bad things in themselves. As
preparations for the more serious life, they have their value. But if we
concentrate on them, and neglect the business of life, we cannot
prosper. So we must use our life in this world as a preparation for our
spiritual or inner life. Complete self-sacrifice, if voluntarily
offered, has a meaning: it means that the person's devotion is
exclusively and completely for the Cause. But no law or rule can demand
it. And a mere offer to kill yourself has no meaning. You should be
ready to take risks to your life in fighting for the Cause, but you
should aim at life, not death. If you live, you should be ready to place
your substance and your acquisitions at the disposal of the Cause. But
it is not reasonable to pauperize yourself and become a hanger-on for
the Cause. Moreover, the inborn tendency to self-preservation in an
average man would lead to concealment and miserliness if all were asked
for the Cause, by Law, and there would further be a feeling of
bitterness and rebellion. Ayat 37. If He were to ask you for all of them, and press you, ye would covetously withhold, and He would bring out all your ill-feeling.
Cf. 3:180. Complete self-sacrifice, if voluntarily offered, has a
meaning: it means that the person's devotion is exclusively and
completely for the Cause. But no law or rule can demand it. And a mere
offer to kill yourself has no meaning. You should be ready to take risks
to your life in fighting for the Cause, but you should aim at life, not
death. If you live, you should be ready to place your substance and
your acquisitions at the disposal of the Cause. But it is not reasonable
to pauperize yourself and become a hanger-on for the Cause. Moreover,
the inborn tendency to self-preservation in an average man would lead to
concealment and miserliness if all were asked for the Cause, by Law,
and there would further be a feeling of bitterness and rebellion.
Hazrat Sahl bin Saad As-Saaidi (May Allah be pleased with him) reported: A man came to The Messenger of Allah 
[SAWW](PBUH) and
said, "O Messenger of Allah, guide me to such an action which, if I do
Allah will love me and the people will also love me.'' He 
[SAWW](PBUH) said,
"Have no desire for this world, Allah will love you; and have no desire
for what people possess, and the people will love you.''
[Ibn Majah Hadith 4102]
Lesson: as mentioned above in Surah Muhammad 
Peace be upon him] Ayat 36. The life of this world is but play and pastime, but if you believe (in the Oneness of Allah Islamic Monotheism) "Zuhd''
(ascetism) does not mean renunciation of the world and obligations of
life. What it really means is that one should be contented with what he
possess and rid himself of greed. Islam neither permits renunciation of
the world nor does it condemn genuine struggle to acquire wealth and
riches. Therefore, involvement in worldly affairs and struggle for
lawful means of livelihood are not against Zuhd. A person who is
contented with the lawful means of income is a distinguished person as
all his activities are exalted to the level of worship. Similarly,
unconcern with the wealth and riches of others and ignoring them is a
part of Zuhd and contentment. One additional advantage of it is that
such a person wins the love and respect of the people because he who
begs people, rather than Allah, has to suffer disgrace and is disliked
by the people. The case of begging from Allah is just the opposite. The
more a person begs Him, the more pleased He will be with him. In fact,
He is displeased if someone does not beg Him. This has been exquisitely
stated in an Arabic verse, the meaning of which is: "Do not stretch your
hands before anyone for your needs, but beg from Him (Allah) whose door
is always open". "If a person does not beg Him (Allah), He is displeased, while if one begs someone He becomes furious".
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