وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا لَعِبٌ وَلَهْوٌ وَلَلدَّارُ الْآخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ أَفَلَا تَعْقِلُونَ ﴿۳۲﴾ قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ فَإِنَّهُمْ لَا يُكَذِّبُونَكَ وَلَكِنَّ الظَّالِمِينَ بِآيَاتِ اللَّهِ يَجْحَدُونَ ﴿۳۳﴾ وَلَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ فَصَبَرُوا عَلَى مَا كُذِّبُوا وَأُوذُوا حَتَّى أَتَاهُمْ نَصْرُنَا وَلَا مُبَدِّلَ لِكَلِمَاتِ اللَّهِ وَلَقَدْ جَاءَكَ مِنْ نَبَإِ الْمُرْسَلِينَ ﴿۳۴﴾

﴾32﴿ Wa mal hayaatud dunyaaa illaa la'ibunw wa lahwunw wa lad Daarul Aakhiratu khaiyrul lillazeena yattaqoon; afalaa ta'qiloon
﴾33﴿ Qad na'lamu innahoo layahzunukal lazee yaqooloona fa innahum laa yukazziboonaka wa laakinnaz zaalimeena bi Aayaatil laahi yajhadoon
﴾34﴿ Wa laqad kuzzibat Rusulum min qablika fasabaroo 'alaa maa kuzziboo wa oozoo hattaaa ataahum nasrunaa; wa laa mubaddila li Kalimaatil laah; wa laqad jaaa'aka min naba'il mursaleen

﴾32﴿ And the worldly life is nothing but play and amusement, and surely the home of the Hereafter is better for those who are mindful [of Allah]. Will you not then understand
﴾33﴿ Indeed, We know that what they say surely grieves you, but it is not you they deny. Rather, it is the signs of Allah that the wrongdoers reject.
﴾34﴿ And certainly, many messengers before you were denied, but they patiently endured what they were denied and the harm they were spoken, until Our help came to them. And there is no one who can change the words (promises of help) of Allah. And surely, some of the stories of the messengers have already come to you.

[32] This is tazhīd fī ad-dunyā—a discouragement from worldly attachment—and an encouragement toward the Hereafter.
There are two interpretations in this statement:
First, just as playtime is short, likewise the life of this world is brief.
Second, the worldly possessions that are not used in pursuit of the Hereafter are like lahw (distraction) and laʿib (play)—things with no real outcome or benefit.
Laʿib refers to something that has no benefit at all.
Lahw refers to that which occupies the heart and distracts it.
Another distinction: laʿib is a useless activity in which the aim is to gain quick pleasure, while lahw is not necessarily aimed at pleasure but serves to busy and distract the heart.
(Khayr) – the Hereafter is better because it is everlasting and eternal.
[33] This is a consolation (tasliyah) to the Prophet (May Allah bless him and give him peace).
The main message is that they are not actually rejecting you, but they are denying the signs of Allah, i.e., the message of Tawhid (Oneness of Allah).
(Qad na‘lamu) – “We certainly know” is a phrase of love and comfort.
(Alladhī yaqūlūn) – refers to the statements made by the disbelievers that were previously mentioned in verses (8, 25, 29), including their verbal abuse toward the Prophet (May Allah bless him and give him peace).
(Fa-innahum lā yukadhdhibūnaka) – One interpretation is that they do not deny you in their hearts; they only outwardly reject you out of stubbornness.
Another interpretation is that they do not call you a liar—they even acknowledge you as truthful and trustworthy—but they deny what you have brought, as narrated from Abu Jahl, who said: “By Allah, we do not call you a liar, but we deny what you have brought.”
(Bi-āyāti Allāh) – refers to the signs of Tawhid, as becomes clear from verse (15) of Surah Yunus.
[34] This is the second consolation (tasliyah). The second message is: if they deny you, do not be saddened—Allah, the Exalted, will support you just as He supported the previous messengers.
(ʿAlā mā kuḏḏibū) – ʿalā here can mean “because of” or “along with,” and mā is a verbal noun, meaning “because they were denied.”
(Ūḏū) – refers to all forms of harm, including verbal and physical abuse, and general rejection.
(Li-kalimāti Allāh) – refers to the divine promises and decrees of Allah, as also mentioned in Surah Yunus (130) and Surah As-Saffat (172).
(Wa laqad jā’aka) – means: the details of divine help have come to you through the accounts of the messengers. Reflect on them for reassurance and strength.