Al-Mann (Reminding others of one’s favors for them) is a Characteristic of the Miser

The Meaning of the Word Mann

 

The word Mann may be used to mean interruption and cessation, as in the saying of Allah The Almighty: {For they will have a reward uninterrupted.}[Quran 95:6] It may also mean doing what is good. Another derivative of this word is the word “Mannah”, which means a great blessing, as in the saying of Allah The Almighty: {Certainly did Allah confer [great] favor upon the believers.}[Quran 3:164] Al-Mann could also be done by words and it means reminding others of one’s favors to them, a thing that is dispraised among people except in cases of ingratitude.

 

Some verses that use the word Mann are those where Allah The Almighty Says (what means):

• {And do not confer favor to acquire more.} [Quran 74:6]
• {And is this a favor of which you remind me - that you have enslaved the Children of Israel?}[Quran 26:22]
• {They consider it a favor to you that they have accepted Islam. Say, “Do not consider your Islam a favor to me. Rather, Allah has conferred favor upon you that He has guided you to the faith, if you should be truthful.”}[Quran 49:17]
• {O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last Day.} [Quran 2:264]

 

Al-Qurtubi, may Allah have mercy upon him, said that reminding others of one’s favors for them is usually done by a miserly and conceited person. The miser always feels that what he gives is great, even if it is something insignificant. Also, the conceited person tends to glorify himself and feels that he is doing others a great favor by giving to them. The reasons for all this are ignorance and forgetfulness of the favors of Allah. If these people had thought carefully, they would have realized that the taker is the one who does them a favor because of the reward that they obtain for giving to him.

 

In general, there are two possible interpretations of reminding others of favors:

 

The first is doing something good to others without boasting of what one did. For example, it may be said that someone did another one a favor by rescuing him.

The second is when someone keeps reminding others of his favors for them and does this numerous times, to the extent that he ruins and squanders what he did.

 

The first type is good and it includes all the favors of Allah that He bestows upon man, while the second one is bad as it is usually said in order to confirm and announce the favors, or to boast of what one gives until it would reach the taker, who would then be hurt to hear this. In this case, reminding others of one’s favors would be a grave major sin.

 

Some Hadeeths, which dispraise the act of reminding others of one’s favors for them, are:

 

In a Hadeeth on the authority of Abu Tharr, may Allah be pleased with him, the Prophet, sallallaahu ‘alayhi wa sallam, said: “Allah will not talk to three types of people on the Day of Judgment: the one who gives people things in order to remind them of his favors upon them, the one who sells goods by making false oaths, and the one who allows his lower garment to hang low [below his ankles].”[Muslim]

 

In a Hadeeth on the authority of Ibn ‘Umar, may Allah be pleased with him, the Prophet, sallallaahu ‘alayhi wa sallam, said: “Allah will not look at three types of people on the Day of Judgment: the one who is undutiful to his parents, the woman who imitates men and the Dayyooth [the man who approves of the indecency of his womenfolk and who is void of jealousy]. Moreover, three types of people will not enter Paradise: the one who is undutiful to his parents, the one who is addicted to alcohol and the one who reminds others of his favors for them.”[An-Nasaa’I, Al-Albaani - Saheeh]

 

In a Hadeeth on the authority of ‘Abdullaah ibn Abi Afwa, may Allah be pleased with him, who said that some of the Arabs said to the Prophet, sallallaahu ‘alayhi wa sallam, “O Messenger of Allah! We reverted to Islam and did not fight you as other tribes did.” Hence, the following verse was revealed (which means): {They consider it a favor to you that they have accepted Islam.}[Quran 49:17][Ibn Al-Munthir, At-Tabaraani and Ibn Mardawayh with a good chain of narrators]

 

In a Hadeeth on the authority of Abu Bakr, may Allah be pleased with him, the Prophet, sallallaahu ‘alayhi wa sallam, said: “The deceiver, the one who reminds others of his favors for them and the miser will not enter Paradise” [At-Tirmithi, Hasan Ghareeb]

 

The meaning of: “The one who reminds others of his favors for them will not enter Paradise”:

 

Proven reported citations were narrated on the authority of the Prophet, sallallaahu ‘alayhi wa sallam, but their meaning was misunderstood by two sects. The Al-Mu‘tazilah and Al-Khawaarij, on one hand, claimed that the one who commits a major sin and dies before repenting would be eternally in Hell and would never enter Paradise. On the other hand, Al-Murji’ah denied these citations all together as they were ignorant of their meanings. Ibn Khuzaymah, may Allah have mercy upon him, pointed this out and said that these reported citations could mean one of two things:

 

The first is that the one who commits this sin would not enter some of the gardens of Paradise as the Prophet, sallallaahu ‘alayhi wa sallam, told us that there are many gardens in Paradise and each one of them is called Paradise.

The second is that every threat to the true monotheists in the Quran and Sunnah is dependent on the will of Allah, as He may forgive and pardon and save the sinner from His torment. Allah The Almighty Says (what means): {Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills.} [Quran 4:11] Some scholars have stated that when this type of threat is made against the sinful monotheists, it could mean that they would not enter Paradise with the first group who would enter it. However, they will be delayed and might be tormented in Hell, but in the end they will enter Paradise because they were monotheists.

 

Some traditions and sayings of scholars on the act of reminding others of one’s favors:

 

It was narrated by Ibn Abu Haatim, may Allah have mercy upon him, that Ibn ‘Abbaas, may Allah be pleased with him, said: “[The Hadeeth]:‘No one who reminds others of his favors for them will enter Paradise,’ was very difficult for me to understand until I found the verses that deal with these type of people in the Quran. Allah The Almighty Says [what means]:{Do not invalidate your charities with reminders or injury.}[Quran 2:264]”

 

In his commentary on the verse (which means): {Indeed, from their Lord, that Day, they will be partitioned,}[Quran 83:15] Abu Mulaykah Az-Zammaari, may Allah have mercy upon him, said that this refers to the one who reminds others of his favors for them and the arrogant who unlawfully takes people’s money through making false oaths.

 

In his commentary on the verse where Allah The Almighty Says (what means): {O you who have believed, do not invalidate your charities with reminders or injury,}[Quran 2:264], Adh-Dhahhaak, may Allah have mercy upon him, said that the one who gives a charity then reminds the taker of his charity or hurts him, would therefore not get a reward. Allah The Almighty likens what that person does to a large smooth stone upon which there is dust and which is hit by a downpour that leaves it bare. Allah The Exalted removes the reward of the one who reminds people of his charity in the same way the downpour removes the dust of the stone.

 

Dear Muslim, reminding others with one’s favors for them is a reason for being inflicted with the wrath of Allah and for being expelled from His mercy. It stirs bitter feelings, invalidates good deeds and might even cancel them out totally. Allah will not look at the one who has this ailment, neither will He talk to him on the Day of Judgment. So, beware of this disease as it is a characteristic of miserly people. -islamweb.net

The Night Prayer (Qiyaam Al-Layl)

What is Qiyaam Al-Layl?

Qiyaam' means 'standing' and 'Qiyaam al-Layl' means 'standing in night.' In the Islamic terminology, both terms refer to 'the voluntary night prayer, whose time extends from after 'Ishaa’ (evening) prayer until dawn.' Qiyaam al-Layl is also known as Tahajjud.

 

A widespread misconception is that Tahajjud is a different night prayer than Qiyaam. The true is that there is only one voluntary night prayer known by different names. 

 

The excellence of night prayer:

 

Numerous Prophetic narrations and Quranic verses mention the excellence of night prayer and the merit of those who perform it regularly. Allah The Almighty, Says (what means): "O you who wraps himself [in clothing], arise [to pray] the night, except for a little – half of it – or subtract from it a littleor add to it, and recite the Quran with measured recitation."[Quran 73: 1-4]

 

It is reported that the Messenger of Allah  said: “Allah, Our Lord, descends (in a manner befitting His Majesty) to the nearest heaven to us of this universe during the last third of the night and says: ‘Is there anyone to call upon Me so that I shall respond to him (fulfill his prayer). Is there anyone to ask of Me that I may grant his request. Is there anyone to seek My forgiveness so that I shall pardon him (and forgive his sins)’.” [Al-Bukhari and Muslim]

 

Aa'ishah, may Allah be pleased with her, reported that the Prophet said: “The most beloved deeds to Allah are the most constant, even if they were little” [Al-Bukhari and Muslim], and she, may Allah be pleased with her, said in another narration: “Do not ever stop praying Qiyaam. The Prophet  never ceased praying it. When he  was sick or weak, he prayed sitting.” [Al-Bukhari and Muslim]

 

The Messenger of Allah  in another Hadeeth, said: "The closest one can be to Allaah The Almighty, is during the last third of the night. If one can remember Allah The Almighty, at this time let him do so." [At-Tirmithi, An-Nasaa'i and Al-Haaqim]

 

The Prophet  also said: “You should pray Qiyaam al-Layl, for it is the habit of the righteous people who came before you, and it will bring you closer to your Lord, expiate for bad deeds, prevent sin, and expel disease from the body.”[At-Tirmithi and Ahmad]

Mu'ath Ibn Jabal, may Allah be pleased with him, narrated that the Prophet  said to him: “May I show you the gates of goodness?' (They are) “Fasting is screen from Hell, charity extinguishes the sins as water extinguishes fire, standing in prayer by a slave of Allah during the last third part of a night.” Then the Prophet  recited this verse (what means):“They arise from [their] beds; they supplicate their Lord in fear and aspiration…" (Quran 32: 16) [Abu Daawood and At-Tirmithi]

Abu Hurayrah, may Allah be pleased with him, reported that the Messenger of Allah  said: “The best of prayer after those prescribed (i.e. obligatory prayer) is that in the depth of night.” [Muslim]

Abu Hurayrah, may Allah be pleased with him, also reported that the Messenger of Allah  said: “May Allah have mercy on a man who wakes up at night, prays, and wakes his wife to pray; and if she refuses, he sprinkles water on her face. And may Allah have mercy on a woman who wakes up at night, prays, and wakes her husband to pray; and if he refuses, she sprinkles water on his face.” [Abu Daawood]

Abdullaah Ibn Bashr, may Allah be pleased with him, reported Allah's Messenger  saying: “Whoever prays night prayer reciting ten verses, he will not be recorded among the negligent. Whoever prays night prayer reciting one hundred verses, he will be recorded among the devout. And whoever prays night prayer reciting one thousand verses, he will be recorded among those with a multitude of good deeds.”[Abu Daawood]

 

Again, the Prophet  said: "Verily, there is one hour during the (entire) night when any Muslim (submitting to the Will of Allah the Almighty) may call upon Allah and request anything of Him, regardless of whether the matter be worldly or of the hereafter. Allah, theAlmighty will grant and fulfill the request. This is the case every night." [Muslim]

 

Those who regularly perform the night prayers are the righteous and are more deserving of Allah's bounty and mercy. Allah Says (what means):"Indeed, the righteous will be among gardens and springs,accepting what their Lord has given them. Indeed, they were before that doers of good.They used to sleep but little of the night,and in the hours before dawn they would ask forgiveness." [Quran 51: 15-18]

 

Allah Says that those who do not possess these qualities cannot be treated as equal to those who possess them. He The Almighty Says (what means):"Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]? Say, "Are those who know equal to those who do not know?" Only they will remember [who are] people of understanding.''[Quran 39: 9]

 

Etiquettes of night prayer:

 

The following acts are Sunnah (recommended) for the one who wishes to perform the night prayers. Upon going to sleep, one should make the intention to perform the prayers. Abu Ad-Dardaa', may Allah be pleased with him, related that the Prophet  said: "Whoever goes to his bed with the intention of getting up and praying during the night, and sleep overcomes him until the morning comes, he will have recorded for him what he had intended, and his sleep will be a charity for him from his Lord."[An-Nasaa'i and Ibn Maajah]

 

Upon waking, one should wipe one's face, use a Miswaak (toothstick), and make this supplication: "There is no god but You, Glory be to You, I seek forgiveness from You for my sins, and I ask for Your mercy. O Allah, increase my knowledge and let my heart not swerve after You have guided me, and bestow mercy upon me from Yourself. All praise be to Allah who has given us back life after our death and unto Him is the resurrection."

 

Then, one should recite the last ten verses of chapter 'Al-'Imraan', then one should say, "O Allah, to You belongs the praise. You are the Light of the heavens and the earth and what is therein. And to You belongs the praise. You are the truth and Your promise is true. And the meeting with You is true. And the paradise is true. And the Fire is true. And the prophets are true. And Muhammad is true. And the Hour is true. O Allah, to You have I submitted. And in You have I believed. And in You have I put my trust. And to You have I turned. And by You I argue. And to You do I turn for my decisions. Forgive me of my former and latter sins, and those done in private and those done in public. You are Allah, there is no god besides You."

 

One should begin the night prayer with two quick Rak'ahs and then may pray whatever he wishes after that. 'Aa'ishah, may Allah be pleased with her, said: "When the Prophet  prayed during the late-night, he would begin his prayers with two quick Rak'ahs." [Muslim]

 

The recommended time for night prayer:

 

The night prayer may be performed in the early part of the night, the middle part of the night, or the latter part of the night, but after the obligatory 'Ishaa' (evening) prayer.

 

Anas, may Allah be pleased with him, described the prayer of the Prophet  as: "If we wanted to see him praying during the night, we could see him praying. If we wanted to see him sleeping during the night, we could see him sleeping. And sometimes he  would fast for so many days that we thought he  would not leave fasting throughout that month. And sometimes he  would not fast (for so many days) that we thought he  would not fast during that month." [Al-Bukhari, Ahmad and An-Nasaa' i]

 

Commenting on this subject, Ibn Hajar  said: "There was no specific time in which the Prophet  would perform his night prayer, but he would do whatever was easiest for him."

 

Best time for night prayer:

 

It is best to delay this prayer to the last third portion of the night. Abu Hurayrah, may Allah be pleased with him, reported that the Prophet said: "Our Lord descends to the lowest heaven during the last third of the night, inquiring: 'Who will call on Me so that I may respond to him? Who is asking something of Me so I may give it to him? Who is asking for My forgiveness so I may forgive him?"' 

'Amr Ibn Abasah, may Allah be pleased with him, reported that he heard the Prophet  say: "The closest that a slave comes to his Lord is during the middle of the latter portion of the night. If you can be among those who remember Allah, the Exalted One, at that time then do so." [Al-Haakim, At-Tirmithi and An-Nasaa'i]

 

The number of Rak'ahs (units of prayer) to be performed during night prayer:

 

The night prayer does not entail a specific number of Rak'ahs which must be performed nor is there any maximum limit which has to be performed. It would be fulfilled even if one just prayed one Rak'ah of Witr after the obligatory night prayer.

 

Samurah Ibn Jundub, may Allah be pleased with him, said: "The Messenger of Allah ordered us to pray during the night, a little or a lot, and to make the last of the prayer the Witr prayer." [At-Tabaraani and Al-Bazzaar]

 

It is preferable to pray eleven or thirteen Rak'ahs for night prayer:

 

One may choose between praying them all together or to separate them. 'Aa'ishah, may Allah be pleased with her, said: "The Messenger of Allah  never prayed more than eleven Rak'ahs, during Ramadan or otherwise. He  would pray four Rak'ahs, and don't ask about how excellent they were or how lengthy they were. Then, he  would pray four Rak'ahs, and don't ask about how excellent they were or how lengthy they were. Then, he  would pray three Rak'ahs. I asked: 'O Messenger of Allah, do you sleep before praying Witr?' He  replied: 'O 'Aa'ishah, my eyes sleep but my heart does not sleep."' [Al-Bukhari and Muslim]

 

'Aa'ishah, may Allah be pleased with her, said: "The prayer of the Messenger of Allah during the night would be ten Rak'ahs and then he would make Witr with one Rak'ah." -islamweb.net

Should she travel and leave her sister who cannot take good care of herself?

QUESTION:

I am an unmarried muslim woman living in Germany. 

The islamophobia is rising here. But alhamdulillah I now have a chance to live in Malaysia with my son. 

There I can live my religion better in sha Allah. Here in Germany I am taking care of my 53 old muslim sister who lives alone in a flat but has contact to other muslims. She is suffering from a serious lack of independence since childhood. She oftenly behaves and thinks like a child and the matters of everyday life are a real challenge for her. 

When there is no help from others my sister is sometimes able to act more or less independently but it is not so easy for me to estimate when that is the case. If I would leave her alone she will probably not be able to handle her live. She has a muslim son but the relationship between both is not the best and he himself has many problems in life. If I leave Germany one of my two muslim daughters will still be here living close to my sister but it might be a heavy burden to take care of my sister. (My other daughter lives about 100 kilometers away from my sister.) There could be a chance for my sister to live in Malaysia in the case that her son studies there. But he has (as far as I know) not done serious steps until now to study there. My non-muslim parents asked me before they died to take care of my sister. I can't remember that I said to them: "I promise it!". Probably I said, that they shouldn't worry. 

Is it okay for me to go to Malaysia? What do you think?

ANSWER :

Praise be to Allah

Firstly:

If someone in a non-Muslim country becomes Muslim and is able to practice his religion openly, and does not fear pressure or temptation that could make him drift away from his religion, then there is nothing wrong with him remaining there. But if he finds another country to which he can migrate, where he will be able to practice his religion openly and carry out the rituals of Islam in a better manner, then it is recommended for him to do that.

But staying in his own country may be preferable, if he can focus on calling people to Allah, may He be exalted, and spreading knowledge, especially among his family and relatives.

It is not obligatory to migrate except when two conditions are met:

i.                    When the Muslim is not able to practice his religion openly, or he fears pressure or temptation that could make him drift away from his religion.

ii.                  When he is able to migrate; if he is not able to do it, then it is not obligatory in his case.

Secondly:

There is nothing wrong with you going to Malaysia and living there with your son. You do not have to stay with your sister, and it does not seem to us that she really needs you, because she can take care of her own affairs, and she can seek the help of the Muslim women she knows, and your daughter can visit her from time to time.

You should keep in touch with her, ask after her and visit her whenever possible, so as to uphold the ties of kinship, as is obligatory, and so as to fulfil your parents’ request to take care of her.

We ask Allah, may He be exalted, to make what is good easily available to you wherever it is, and to bless you with the reward of upholding ties of kinship.

And Allah knows best.

-islamqa.info

Agreed to sell for a price, but another buyer offered more money

Question

I talked with someone to sell him my car and we agreed on the amount, and he will give me the money after three days. After one day someone came and offered me more money than the first one. Do I have to sell to the first one or can I sell my car to the second one who will pay more money.

Answer

Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.

Your agreement with the first person can be either a promise or a contract. So, if you promised that the transaction will be concluded after three days this is a promise to sell and fulfilling one's promise is desirable according to the majority of the scholars and the Maliki believe that it is obligatory to fulfill it if any harm could be incurred from the opposite.

But if the agreement was already concluded whereby the car was sold and what is being awaited is the payment of the amount due, then this is a contract and the transaction was completed and it is unlawful for you to sell it to somebody else as it is no longer yours.

Allah knows best.

-islamweb.net

He said to his wife: If you do not do such and such, then you can go, or I don’t need you

QUESTION :

If a man tell to his wife , that you should always listen to me and liv with me on the way i want, and if you do,nt do it or if you are not happy to live with me, then you can go. and I don,t need you. 
So my question is... ( Is this talaq?) and if it is, then what should the man do?

ANSWER:

Praise be to Allah

If a man says to his wife: If you do not do that, or if you’re not happy to live with me, then you can go, and I don’t need you, this is not an explicit divorce (talaaq); rather it comes under the heading of metaphors for divorce, and metaphors for divorce do not count as such unless they are accompanied by the intention of divorce.

Please see: al-‘Inaayah Sharh al-Hidaayah (4/64); at-Taaj wa’l-Ikleel (5/329); Asna al-Mataalib (3/271); al-Furoo‘ (5/387); al-Insaaf (8/476).

The view of the Hanafis and Hanbalis is that a metaphor for divorce counts as a divorce if there is circumstantial evidence to support that, such as if he said that in anger, or she asked him for a divorce and he said to her, for example, Go and join your family, or I don’t need you.

See: al-Mawsoo‘ah al-Fiqhiyyah (29/27).

It says in Zaad al-Mustaqni‘: Words that may be understood as a metaphor for divorce do not count as a divorce unless the intention accompanies the words, except in the case of a dispute or anger, or answering her request. End quote.

The more correct view is that a metaphor does not count as a divorce unless it is accompanied by the intention;, dispute or anger alone is not sufficient.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in his commentary ash-Sharh al-Mumti‘,:

These are three situations in which a metaphor for divorce counts as such without the intention. Dispute means a dispute with his wife, whereupon he says: Go to your family. In this case it counts as a divorce even if he did not intend it as such, because we have circumstantial evidence to indicate that what he intended was to divorce her.

In the event of anger, even if there is no dispute, such as if he tells her to do something and she does not do it, so he gets angry and says: Go to your family. This counts as a divorce even if he did not intend it as such.

Answering her request means that she said: Divorce me, and he said: Go to your family. This counts as a divorce.

But the correct view is that a metaphor does not count as a divorce unless it is accompanied by the intention, even in these situations, because a person may say  in anger Get out and the like, without having the intention of divorce at all.

End quote from ash-Sharh al-Mumti‘ (13/75).

So if the husband did not intend to issue a divorce thereby, then it does not count as such, if the wife did not do what he wanted her to do. If he did intend to issue a divorce thereby, then it counts as a divorce if the wife went against what he wanted when he said that.

If he does not know what his intention was, or he forgot what it was, then it does not count as a divorce, because the basic principle is that the marriage remains valid.

And Allah knows best.

-islamqa.info

CHAPTER 78, AN-NABA (THE GREAT NEWS)

Introduction

The main division of the Quran is into chapters and verses, however it is also divided into 30 roughly equal parts.  Each part is known in Arabic as a juz.  Because each juz is not usually divided along chapter lines, each one is sometimes referred to by its first word.  The thirtieth part is known as juz amma, and it is named after the first word of its first chapter; chapter 78, The Great News.  This is the first of the short chapters found towards the end of the Quran.  It is generally accepted that most of these chapters were revealed in Mecca during the first years of the mission of Prophet Muhammad, may the mercy and blessings of God be upon him.

During this period, the people of Mecca who had not already embraced Islam, mocked and expressed doubt in the doctrine of the Hereafter.  The title of the chapter is taken from the second verse, and its name denotes its subject matter.  The word naba implies the news of the Resurrection and the Hereafter and the entire 40 verses are devoted to this theme.  The Great News opens by listing God’s gifts to humankind; it then gives a stern warning about a day of resurrection and an accounting for one’s deeds and behavior. 

Verses 1 – 4 A question of belief

God asks a question.  What do they ask one another? What is it that they are talking about?  It is a rhetorical question asked in order to produce an effect in us.   He provides us with the answer; they are talking about the great news.  (It is the certainty of the Resurrection and the Hereafter.) Are they really talking and arguing about this event when they should be preparing for it?  It will not be long before they understand; very soon they will come to know that the Day of Resurrection and the Hereafter are real.  This is an emphasized and a confirmed warning for those who persist in denying the inevitability of this day.

Verses 5 – 16 God’s generosity towards humankind

God gives evidence of His power.  He made the earth smooth and the mountains secure.  They are pegged into the earth for stability and balance.  He created people in pairs, male and female, and created sleep in order that people may rest.  God made the night as a mantle, a cover or concealment, and the day so that humankind may earn their livelihood.  In a perfectly designed universe, the earth is in its own orbit spinning around a life-sustaining sun.  And He has sent down rain in abundance in order to facilitate the growth of vegetation of all kinds, from grain to luxurious gardens.

Verses 17- 30 A description of the Day of Resurrection and Hell

God clarifies that the date for the Day of Resurrection has already been set.  On that momentous day the trumpet will be blown, and all of humankind will rise out of their graves.  They will come in crowds as the sky opens up wide as if it were doors or gateways.  The mountains will shake until they become a mirage.  These things will happen.  Hell is lying in wait for those who disbelieve or transgress the commandments of God.  It is there that they will live for an unending time.  They will feel no cool breeze nor have cool water to drink.  Those who dwell in Hell will be offered nothing but scalding water and decaying filth.  It will be an appropriate recompense, in proportion to their crimes.

The disbelievers did not expect to be called to account.  They blithely denied the revelations.  They did not fear a reckoning and described the messages as lies.  However, everything was documented in a clear record.  Now they will taste and experience the fruits of their labor.  The inmates of Hell can expect nothing but an increase in the torment they feel.

Verses 31 – 37 Gifts for the righteous

The righteous, those who were aware of God and their commitment to Him, will find success, reward and safety from the fires of Hell.  They will achieve their heart’s desires, beautiful gardens and vineyards.  They will have perfect companions, and they will both drink from overflowing cups.  In this beautiful garden, they will hear no vain talk nor will they be told any lies. 

This is a gift from the boundless generosity of the Merciful God to the righteous.   They will not only be given what is due to them but even more, because He is the Lord of the heavens and the earth and all that lies between them.  The Day will be so awe-inspiring that no one will be capable of speaking to God without His permission.

Verses 38 – 40 On the Day of Truth

The Day of Resurrection is the day on which Angel Gabriel and the angels with will stand together in ranks, row after row.  Nobody will speak except those to whom the compassionate God grants permission.  Even then they will only be capable of speaking the truth because this is the Day of Truth.  This day will become a reality so whoever desires to be successful should seek a way to God through correct beliefs and righteous deeds. 

The people have been warned of an imminent punishment.  On the Day of Resurrection, everybody will see the truth of their actions and deeds.  They will see what their hands have sent forth, and many will wish that they had remained in the earth as nothing but dust.  The cry of the unbeliever will be, "If only I were dust." -islamreligion.com