لَهُمْ عَذَابٌ فِي الْحَيَاةِ الدُّنْيَا وَلَعَذَابُ الْآخِرَةِ أَشَقُّ وَمَا لَهُمْ مِنَ اللَّهِ مِنْ وَاقٍ ﴿۳۴﴾ مَثَلُ الْجَنَّةِ الَّتِي وُعِدَ الْمُتَّقُونَ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ أُكُلُهَا دَائِمٌ وَظِلُّهَا تِلْكَ عُقْبَى الَّذِينَ اتَّقَوْا وَعُقْبَى الْكَافِرِينَ النَّارُ ﴿۳۵﴾وَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَفْرَحُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمِنَ الْأَحْزَابِ مَنْ يُنْكِرُ بَعْضَهُ قُلْ إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ وَلَا أُشْرِكَ بِهِ إِلَيْهِ أَدْعُو وَإِلَيْهِ مَآبِ ﴿۳۶﴾

﴾34﴿ Lahum 'azaabun fil hayaatid dunyaa wa la'azaabul Aakhirati ashaq, wa maa lahum minal laahi min-waaq
﴾35﴿ Masalul Jannatil latee wu'idal muttaqoona tajree min tahtihal anhaaru ukuluhaa daaa'imunw wa zilluhaa; tilka uqbal lazeenat taqaw wa 'uqbal kafireenan Naar
﴾36﴿ Wallazeena aatainaa humul Kitaaba yafrahoona bimaa unzila ilaika wa minal Ahzaabi mai yunkiru ba'dah; qul innamaa umirtu an a'budal laaha wa laaa ushrika bih; ilaihi ad'oo wa ilaihi maab

﴾34﴿ For them is punishment in the life of this world, and surely the punishment of the Hereafter is even more severe, and they will have no protector against Allah
﴾35﴿ The description of Paradise, which the righteous are promised: beneath it rivers flow, its fruits are everlasting, and so is its shade. That is the ultimate outcome for the righteous, while the outcome for the disbelievers is the Fire
﴾36﴿ And those to whom We have given the Scripture rejoice at what has been revealed to you, but among the groups are those who deny part of it. Say, I have only been commanded to worship Allah alone and not associate anything with Him. To Him I call, and to Him is my return

[34] In this verse, there is both a worldly and a Hereafter warning (تخویف دنیوی و اخروی).
The worldly warning refers to things like famine, floods, and other disasters.
The word “أَشَقُّ” (more severe) implies something even greater than “أكبر” (greater) or “أغلظ” (harsher). It suggests that not only is the punishment immense in magnitude, but it is also extremely difficult and painful to endure.
“وَاقٍ” means a protector or one who can save. It implies that no one can protect them from Allah’s punishment—whether they have allies or not. The word “walī” (guardian) refers to someone who not only accompanies, but also provides protection. However, in this context, it's made clear that even with guardianship, there will be no rescue or defense against Allah’s decree.
[35] In this verse, there is glad tidings for the believers and a contrast with the disbelievers regarding their ultimate end.
The phrase “أُكُلُهَا دَائِمٌ” (its fruit is everlasting) is a proof that Paradise is eternal, and nothing in it will perish. Its blessings are constant, without interruption or decay—unlike worldly pleasures which are temporary and fading.
[36] In this verse, there is scriptural (naqli) evidence presented for the believers, particularly taken from the Books of the People of the Book (Ahl al-Kitāb). This is emphasized by the use of the word “آتينا” (We have given), which is commonly used for righteous individuals among the People of the Book.
The word “يَفْرَحُونَ” (they rejoice) points to the fact that the joy of righteous scholars over the Book of Allah is valid and praiseworthy, as also mentioned in Surah Yunus (10:58).
The phrase “آتَيْنَاهُمُ الْكِتَابَ” can refer to: The noble Companions and this Muslim ummah, or The believing individuals among the People of the Book, as mentioned by Khāzin.
Since the main theme of this verse is the contrast between believers and deniers, especially regarding monotheism, the call to tawḥīd, and belief in the Hereafter, it states: “أَنْ أَعْبُدَ اللَّهَ وَلَا أُشْرِكَ” — That I worship Allah and do not associate partners with Him.
In verse 30, the focus was merely on expressing belief in Ar-Rahman, so the invitation to others wasn’t mentioned there. Also, mentioning Rahman suited the theme of repentance and mercy, which was appropriate in that context.
Then, there is a warning to the deniers, followed by a reference to revelation: “مَنْ يُنْكِرُ بَعْضَهُ” – Whoever denies part of it — this refers specifically to tawḥīd, as the disbelievers would accept parts of the Qur’an, but reject its monotheistic message, as also mentioned in Surah Al-Isra (17:46).