Tafsir of Al-`Ankabut 29:64

Surah Al-'Ankabut (The Spider): Verse 64

{وَمَا هَٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ لَوْ كَانُوا يَعْلَمُونَ}

When it was established that they acknowledge Allah as the Creator and Sustainer, yet they abandon His worship, doing so only for the adornments of this worldly life, Allah clarifies that what they incline towards is nothing by stating: {And this worldly life is not but diversion and amusement}.

In this verse, there are several critical issues:

What is the distinction between Lahw and La'ib that allows one to be conjoined with the other? The difference lies in two aspects:

1. Engagement and Neglect: Any preoccupation requires turning away from something else. Since Allah alone is not distracted from one matter by another, engaging in falsehood for fleeting pleasure necessitates turning away from the Truth.
   • Play (La'ib) is engaging with falsehood.
   • Diversion (Lahw) is turning away from the Truth.
   • Thus, the world is La'ib (engagement with falsehood) and Lahw (distraction from the Truth).

2. Degree of Precedence: A person preoccupied with something necessarily prioritizes it over other things. This prioritization can be:
   • Sequential: Saying, "I will attend to this first, and that other thing later." This is Play (La'ib).
   • Total Absorption: Being completely engrossed in it and turning entirely away from everything else. This is Diversion (Lahw).

The evidence for this distinction is that objects like chess or pigeon-flying are not conventionally called instruments of Lahw (diversion), but rather instruments of La'ib (play). However, stringed instruments (like the oud) are called instruments of Lahw because their immediate pleasure causes complete distraction from other matters. Therefore, for some, the world is La'ib—they engage in it, intending to return to worship and the Hereafter later. For others, it is Lahw—they become completely engrossed and forget the Hereafter entirely.

In Surah Al-An'am (6:185), Allah says: {And the life of this world...} (Wa mā al-hayātu ad-dunyā), but here He says: {And this worldly life...} (Wa mā hādhihi al-hayātu). Why the difference?

The context preceding this verse here (in Al-'Ankabut) concerns worldly matters, specifically Allah reviving the earth after death (referencing the preceding context about signs). Therefore, the demonstrative pronoun "this" (hādhihi) is appropriate.

In contrast, the context preceding the verse in Al-An'am concerns the Hereafter and the regret of those bearing their burdens (6:31). Since the world was not the focus of their immediate thought at that moment, Allah used the general term "the life" (al-hayāh).

In Al-An'am, the order is {play and diversion} (la'ib wa lahw), while here it is {diversion and play} (lahw wa la'ib).

1. In Al-An'am: Since the preceding context emphasized the Hereafter and the expression of regret, total absorption in the world is distant; even mere engagement with it is unlikely. Thus, Allah mentioned the more distant concept first: Play (La'ib) (mere engagement).

2. In Al-'Ankabut: Since the preceding context concerns the world itself—which is deceptive and invites souls to immerse themselves—total absorption is closer than non-engagement. A person is either prevented from total immersion (engaging without being fully absorbed) or protected from engaging at all. Therefore, Diversion (Lahw) (total absorption) is mentioned first because it is the more likely state in this context.

In Al-An'am, Allah says: {And the Home of the Hereafter is better} (Wa lad-dārul-ākhiratu khayr). Here, He says: {And indeed, the Home of the Hereafter is the [true] life} (Wa inna dārul-ākhirati lahiya al-hayawān).

1. In Al-An'am: Since the situation involved expressing regret, the person needed a strong deterrent, so Allah stated the Hereafter is "better" (a comparative statement).

2. In Al-'Ankabut: Since the situation involves active engagement with the world, a stronger deterrent is needed. Allah states that the Hereafter is the true life, implying the worldly life is not life at all. This is like an intelligent person being presented with two things: saying one is "better" than the other is a simple preference; saying one is "good" and the other is "nothing" is an emphatic preference, which is appropriate here as the person is deeply immersed in the world.

In Al-An'am, it says: {better for those who fear [Allah]} (khayrun lil-ladhīna yattaqūn). Here, it simply states: {indeed, the Home of the Hereafter is the [true] life}.

The Hereafter is better specifically for the one who fears (shirk/disbelief). As for the disbeliever, the world is their paradise, making it "better" for them than the Hereafter. However, the fact that the Hereafter contains eternal, abiding life is a universal truth, not restricted to a specific group.

How can Hayawān (which implies growth and perception, like Hayāh) be applied to the Hereafter?

Hayawān is a masdar (verbal noun) derived from Hayy (alive), similar to Hayāh (life), but it carries an emphasis of exaggeration. The intent is that the Hereafter is the Second Life, meaning it is the truly considered life.

Alternatively, since the Hereafter involves increase and growth (as stated: {For those who do good is the best [reward] and even more} [10:26]), and it is the locus of complete and true perception (as stated: {The Day the secrets will be tested} [86:9]), the term used for growing, perceiving beings (Hayawān) is applied to it.

In Al-An'am, the call is: {Will you not use reason?} (Afalā ta'qilūn). Here, it is: {If only they knew} (Law kānū ya'lamūn).

1. In Al-An'am: What was established there—that the Hereafter is better—is apparent and requires only reason ('aql).
2. In Al-'Ankabut: What is established here—that there is no life except the life of the Hereafter—is subtle and requires profound, beneficial knowledge ('ilm).

{فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ}