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The Reward of those Who believe and do Righteous Deeds

When Allah mentions the state of those who are doomed, He follows that by mentioning the blessed who believed in Allah and believed what His Messengers brought, those who did the righteous deeds that they commanded them to do. They will have Jannatu `Adn. `Adn means lasting.

﴿ تَجۡرِى مِن تَحۡتِہِمُ ٱلۡأَنۡهَـٰرُ

(wherein rivers flow beneath them,) means, from beneath its rooms and dwellings. Fir`awn said:

﴿ وَهَـٰذِهِ ٱلۡأَنۡهَـٰرُ تَجۡرِى مِن تَحۡتِىٓ‌ۖ

(and these rivers flowing beneath me...) (43:51)

﴿ يُحَلَّوۡنَ

(they will be adorned) means, with jewelry.

﴿ فِيهَا مِنۡ أَسَاوِرَ مِن ذَهَبٍ۬

(with bracelets of gold,) Allah says elsewhere:

﴿ وَلُؤۡلُؤً۬ا‌ۖ وَلِبَاسُهُمۡ فِيهَا حَرِيرٌ۬

(and pearls and their garments therein will be of silk) (22:23). This is explained in more detail here, where Allah says:

﴿ وَيَلۡبَسُونَ ثِيَابًا خُضۡرً۬ا مِّن سُندُسٍ۬ وَإِسۡتَبۡرَقٍ۬

(and they will wear green garments of Sundus and Istabraq.) Sundus refers to a fine garment, like a shirt and the like, and Istabraq is thick and shiny velvet.

﴿ مُّتَّكِـِٔينَ فِيہَا عَلَى ٱلۡأَرَآٮِٕكِ‌ۚ

(They will be Muttaki'in therein on Ara'ik.) The word Muttaki'in implies lying down, or it was said that it means sitting with one's legs crossed, which is closer to the meaning here. In a Sahih Hadith, the Prophet said:

« أَمَّا أَنَا فَلَا آكُلُ مُتَّكِئًا »

(As for me, I do not eat sitting with legs crossed (Muttaki'an)). Ara'ik is the plural of Arikah, which is a bed under a canopy. And Allah knows best.

﴿ نِعۡمَ ٱلثَّوَابُ وَحَسُنَتۡ مُرۡتَفَقً۬ا

(How good is the reward, and what an excellent place of rest (Murtafaq)!) means, how blessed is Paradise as a reward for their good deeds. And what an excellent Murtafaq means, and how good a place to dwell and rest and stay. Previously, Allah had said of Hell,

﴿ بِئۡسَ ٱلشَّرَابُ وَسَآءَتۡ مُرۡتَفَقًا

(Terrible is the drink, and an evil place of rest (Murtafaq)!) (18:29). In a similar way, He contrasts the two (Paradise and Hell) in Surat Al-Furqan, where He says:

﴿ إِنَّهَا سَآءَتۡ مُسۡتَقَرًّ۬ا وَمُقَامً۬ا

(Evil indeed it (Hell) is as an abode, and as a place to rest in.) (25:66). Then He mentions the qualities of the believers, then says:

﴿ أُوْلَـٰٓٮِٕكَ يُجۡزَوۡنَ ٱلۡغُرۡفَةَ بِمَا صَبَرُواْ وَيُلَقَّوۡنَ فِيهَا تَحِيَّةً۬ وَسَلَـٰمًا خَـٰلِدِينَ فِيهَا‌ۚ حَسُنَتۡ مُسۡتَقَرًّ۬ا وَمُقَامً۬ا

(Those will be rewarded with the highest place because of their patience. Therein they shall be met with greetings and the word of peace and respect. Abiding therein excellent it is as an abode, and as a place to rest in.) (25:75-76)

﴿ وَٱضۡرِبۡ لَهُم مَّثَلاً۬ رَّجُلَيۡنِ جَعَلۡنَا لِأَحَدِهِمَا جَنَّتَيۡنِ مِنۡ أَعۡنَـٰبٍ۬ وَحَفَفۡنَـٰهُمَا بِنَخۡلٍ۬ وَجَعَلۡنَا بَيۡنَہُمَا زَرۡعً۬ا كِلۡتَا ٱلۡجَنَّتَيۡنِ ءَاتَتۡ أُكُلَهَا وَلَمۡ تَظۡلِم مِّنۡهُ شَيۡـًٔ۬ا‌ۚ وَفَجَّرۡنَا خِلَـٰلَهُمَا نَہَرً۬ا وَكَانَ لَهُ ۥ ثَمَرٌ۬ فَقَالَ لِصَـٰحِبِهِۦ وَهُوَ يُحَاوِرُهُ ۥۤ أَنَا۟ أَكۡثَرُ مِنكَ مَالاً۬ وَأَعَزُّ نَفَرً۬ا وَدَخَلَ جَنَّتَهُ ۥ وَهُوَ ظَالِمٌ۬ لِّنَفۡسِهِۦ قَالَ مَآ أَظُنُّ أَن تَبِيدَ هَـٰذِهِۦۤ أَبَدً۬ا وَمَآ أَظُنُّ ٱلسَّاعَةَ قَآٮِٕمَةً۬ وَلَٮِٕن رُّدِدتُّ إِلَىٰ رَبِّى لَأَجِدَنَّ خَيۡرً۬ا مِّنۡهَا مُنقَلَبً۬ا

(32. And put forward to them the example of two men: unto one of them We had given two gardens of grapes, and We had surrounded both with date palms; and had put between them green crops (cultivated fields).) (33. Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of both.) (34. And he had Thamar, and he said to his companion in the course of discussion: "I am greater than you in wealth and have a mightier entourage.'') (35. And he went into his garden while having been unjust to himself. He said: "I do not think that this will ever perish.'') (36. "And I do not think the Hour will ever come, and if indeed I am brought back to my Lord, I surely, shall find better than this when I return to Him.'')

The Example of the Rich Idolators and the Poor Muslims

After mentioning the idolaters who were too arrogant to sit with the poor and weak among Muslims, showing off before them with their wealth and noble lineage, Allah then gives a parable for them of two men, one of whom Allah gave two gardens of grapes, surrounded with palm trees and cultivated with crops throughout. All of the trees and plants were abundantly fruitful, providing readily accessible, good quality produce. Allah says:

﴿ كِلۡتَا ٱلۡجَنَّتَيۡنِ ءَاتَتۡ أُكُلَهَا

(Each of those two gardens brought forth its produce,) meaning, produced its fruits,

﴿ وَلَمۡ تَظۡلِم مِّنۡهُ شَيۡـًٔ۬ا‌ۚ

(and failed not in the least therein,) meaning, nothing at all was diminishing.

﴿ وَفَجَّرۡنَا خِلَـٰلَهُمَا نَہَرً۬ا

(and We caused a river to gush forth in the midst of both.) means, rivers were flowing through them here and there.

﴿ وَكَانَ لَهُ ۥ ثَمَرٌ۬

(And he had Thamar,) It was said that what was meant here was wealth, and it was said that what was meant were fruits, which is the more apparent meaning here. This is also supported by the alternative recitation, Thumr, which is the plural of Thamrah (fruit) just as Khushb is the plural of Khashab (wood). Others recite it as Thamar.

﴿ فَقَالَ

(and he said) the owner of the two gardens

﴿ لِصَـٰحِبِهِۦ وَهُوَ يُحَاوِرُهُ ۥۤ

(to his companion in the course of discussion) means, while he was disputing with him and boasting to him and showing off,

﴿ أَنَا۟ أَكۡثَرُ مِنكَ مَالاً۬ وَأَعَزُّ نَفَرً۬ا

(I am greater than you in wealth and have a mightier entourage.) meaning, `I have more servants, attendants and children.' Qatadah said, "This, by Allah, is the wish of the immoral to have a lot of wealth and a large entourage.

﴿ وَدَخَلَ جَنَّتَهُ ۥ وَهُوَ ظَالِمٌ۬ لِّنَفۡسِهِۦ

(And he went into his garden having been unjust to himself.) meaning, in his disbelief, rebellion, arrogance and denial of the Hereafter.

﴿ قَالَ مَآ أَظُنُّ أَن تَبِيدَ هَـٰذِهِۦۤ أَبَدً۬ا

(He said: "I do not think this will ever perish.'') Thus he was allowing himself to be deceived because of the plants, fruits and trees that he saw, and the rivers flowing through the different parts of his gardens. He thought that it could never come to an end or cease or be destroyed. This was because of his lack of understanding and the weakness of his faith in Allah, and because he was enamored with this world and its adornments, and because he disbelieved in the Hereafter. So he said:

﴿ وَمَآ أَظُنُّ ٱلسَّاعَةَ قَآٮِٕمَةً۬

("And I do not think the Hour will ever come...'') meaning, will ever happen

﴿ وَلَٮِٕن رُّدِدتُّ إِلَىٰ رَبِّى لَأَجِدَنَّ خَيۡرً۬ا مِّنۡهَا مُنقَلَبً۬ا

(and if indeed I am brought back to my Lord, I surely shall find better than this when I return to Him.) meaning, `if there is a Hereafter and a return to Allah, then I will have a better share than this with my Lord, for if it were not that I am dear to Him, He would not have given me all this.' As Allah says elsewhere:

﴿ وَلَٮِٕن رُّجِعۡتُ إِلَىٰ رَبِّىٓ إِنَّ لِى عِندَهُ ۥ لَلۡحُسۡنَىٰ‌ۚ

(But if I am brought back to my Lord, surely there will be for me the best with Him.) )41:50(

﴿ أَفَرَءَيۡتَ ٱلَّذِى ڪَفَرَ بِـَٔايَـٰتِنَا وَقَالَ لَأُوتَيَنَّ مَالاً۬ وَوَلَدًا

(Have you seen him who disbelieved in Our Ayat and said: "I shall certainly be given wealth and children (if I will be alive again).'')(19:77) He took it for granted that Allah would give him this, without any sound evidence for that. The reason why this Ayah was revealed was because of Al-`As bin Wa'il, as we will explain in the appropriate place, if Allah wills. In Allah we put our trust.

﴿ قَالَ لَهُ ۥ صَاحِبُهُ ۥ وَهُوَ يُحَاوِرُهُ ۥۤ أَكَفَرۡتَ بِٱلَّذِى خَلَقَكَ مِن تُرَابٍ۬ ثُمَّ مِن نُّطۡفَةٍ۬ ثُمَّ سَوَّٮٰكَ رَجُلاً۬ لَّـٰكِنَّا۟ هُوَ ٱللَّهُ رَبِّى وَلَآ أُشۡرِكُ بِرَبِّىٓ أَحَدً۬ا وَلَوۡلَآ إِذۡ دَخَلۡتَ جَنَّتَكَ قُلۡتَ مَا شَآءَ ٱللَّهُ لَا قُوَّةَ إِلَّا بِٱللَّهِ‌ۚ إِن تَرَنِ أَنَا۟ أَقَلَّ مِنكَ مَالاً۬ وَوَلَدً۬ا فَعَسَىٰ رَبِّىٓ أَن يُؤۡتِيَنِ خَيۡرً۬ا مِّن جَنَّتِكَ وَيُرۡسِلَ عَلَيۡہَا حُسۡبَانً۬ا مِّنَ ٱلسَّمَآءِ فَتُصۡبِحَ صَعِيدً۬ا زَلَقًا أَوۡ يُصۡبِحَ مَآؤُهَا غَوۡرً۬ا فَلَن تَسۡتَطِيعَ لَهُ ۥ طَلَبً۬ا

(37. His companion said to him during his discussion: "Do you disbelieve in Him Who created you out of dust, then out of Nutfah, then fashioned you into a man'') (38. "But as for my part, (I believe) that He is Allah, my Lord, and none shall I associate as partner with my Lord.'') (39. "It was better for you to say, when you entered your garden: `That which Allah wills! There is no power but with Allah!' If you see me less than you in wealth, and children,'') (40. "It may be that my Lord will give me something better than your garden, and will send on it Husban from the sky, then it will be as a barren slippery earth.'') (41. "Or the water thereof becomes Ghawran so that you will never be able to seek it.'')

The Response of the Poor Believer

Allah tells us how the rich man's believing companion replied to him, warning and rebuking him for his disbelief in Allah and allowing himself to be deceived.

﴿ أَكَفَرۡتَ بِٱلَّذِى خَلَقَكَ مِن تُرَابٍ۬

(Do you disbelieve in Him Who created you out of dust...) This is a denunciation, pointing out the seriousness of his rejection of his Lord Who created and formed man out of dust -- that is, referring to Adam -- then made his offspring from despised liquid, as Allah says:

﴿ كَيۡفَ تَكۡفُرُونَ بِٱللَّهِ وَڪُنتُمۡ أَمۡوَٲتً۬ا فَأَحۡيَـٰڪُمۡ‌ۖ

(How can you disbelieve in Allah Seeing that you were dead and He gave you life) (2:28) meaning, how can you reject your Lord and His clear signs to you, which every one recognizes in himself, for there is no one among His creatures who does not know that he was nothing, then he came to be, and his existence is not due to himself or any other creature. He knows that his existence is due to his Creator, beside Whom there is no other god, the Creator of all things. So the believer said:

﴿ لَّـٰكِنَّا۟ هُوَ ٱللَّهُ رَبِّى

(But as for my part, (I believe) that He is Allah, my Lord,) meaning, `I do not say what you say; rather I acknowledge the Oneness and Lordship of Allah,'

﴿ وَلَآ أُشۡرِكُ بِرَبِّىٓ أَحَدً۬ا

(and none shall I associate as partner with my Lord. ) meaning, He is Allah, the One Who is to be worshipped Alone, with no partner or associate. Then he said:

﴿ وَلَوۡلَآ إِذۡ دَخَلۡتَ جَنَّتَكَ قُلۡتَ مَا شَآءَ ٱللَّهُ لَا قُوَّةَ إِلَّا بِٱللَّهِ‌ۚ إِن تَرَنِ أَنَا۟ أَقَلَّ مِنكَ مَالاً۬ وَوَلَدً۬ا

(It was better for you to say, when you entered your garden, `That which Allah wills! There is no power but with Allah!' If you see me less than you in wealth, and children.) Here he was urging and encouraging him to say that, as if he was saying, "When you entered your garden and looked at it and liked it, why wouldn’t you praise Allah for the blessings He gave you and the wealth and children that He has given to you and not to others Why did you not say `That which Allah wills! There is no power but with Allah!''' One of the Salaf said, "Whoever is delighted with something in his circumstances or his wealth or his children, let him say, `That which Allah wills! There is no power but with Allah!''' This is based on this Ayah. It was reported in the Sahih from Abu Musa that the Messenger of Allah said:

« أَلَا أَدُلُّكَ عَلَى كَنْزٍ مِنْ كُنُوزِ الْجَنَّةِ؟ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِالله »

(Shall I not tell you about some of the treasure of Paradise La hawla wa la quwwata illa billah (There is no power or might but with Allah).)

﴿ فَعَسَىٰ رَبِّىٓ أَن يُؤۡتِيَنِ خَيۡرً۬ا مِّن جَنَّتِكَ

(It may be that my Lord will give me something better than your garden,) in the Hereafter

﴿ وَيُرۡسِلَ عَلَيۡہَا

(and will send on it) on your garden in this world, which you think will never come to an end or cease to be,

﴿ حُسۡبَانً۬ا مِّنَ ٱلسَّمَآءِ

(Husban from the sky,) Ibn `Abbas, Ad-Dahhak and Qatadah said -- and Malik narrated that Az-Zuhri said -- a punishment from heaven. The apparent meaning is that it is a mighty rain which would disrupt his garden and uproot its plants and trees. As he said:

﴿ فَتُصۡبِحَ صَعِيدً۬ا زَلَقًا

(then it will be as a barren slippery earth.) meaning, smooth mud in which one cannot get a foothold. Ibn `Abbas said, "Like land without vegetation, where nothing grows.''

﴿ أَوۡ يُصۡبِحَ مَآؤُهَا غَوۡرً۬ا

(Or the water thereof becomes Ghawran) means, it disappears into the earth, which is the opposite of flowing water that seeks the surface of the earth. So Gha'ir is to go lower. as Allah says:

﴿ قُلۡ أَرَءَيۡتُمۡ إِنۡ أَصۡبَحَ مَآؤُكُمۡ غَوۡرً۬ا فَمَن يَأۡتِيكُم بِمَآءٍ۬ مَّعِينِۭ

(Say: "Tell me! If your water were Ghawran, who then can supply you with flowing water'') )67: 30( meaning, water that flows in all directions. And here Allah says:

﴿ أَوۡ يُصۡبِحَ مَآؤُهَا غَوۡرً۬ا فَلَن تَسۡتَطِيعَ لَهُ ۥ طَلَبً۬ا

(Or the water thereof (of the gardens) becomes deep-sunken (underground) so that you will never be able to seek it.) Ghawr is from the same root as Gha'ir and has a similar meaning, but is more intensive.

﴿ وَأُحِيطَ بِثَمَرِهِۦ فَأَصۡبَحَ يُقَلِّبُ كَفَّيۡهِ عَلَىٰ مَآ أَنفَقَ فِيہَا وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِہَا وَيَقُولُ يَـٰلَيۡتَنِى لَمۡ أُشۡرِكۡ بِرَبِّىٓ أَحَدً۬ا وَلَمۡ تَكُن لَّهُ ۥ فِئَةٌ۬ يَنصُرُونَهُ ۥ مِن دُونِ ٱللَّهِ وَمَا كَانَ مُنتَصِرًا هُنَالِكَ ٱلۡوَلَـٰيَةُ لِلَّهِ ٱلۡحَقِّ‌ۚ هُوَ خَيۡرٌ۬ ثَوَابً۬ا وَخَيۡرٌ عُقۡبً۬ا

(42. So his fruits were encircled (with ruin). And began Yuqallibu his hands over what he had spent upon it, while it was all destroyed on its trellises, and he could only say: "Would that I had ascribed no partners to my Lord!") (43. And he had no group of men to help him against Allah, nor could he defend (or save) himself.) (44. There (on the Day of Resurrection), Al-Walayah will be for Allah (Alone), the True God. He (Allah) is the best for reward and the best for the final end.)

The Evil Results of Kufr

Allah says:

﴿ وَأُحِيطَ بِثَمَرِهِۦ

(So his fruits were encircled), meaning his wealth, or according to the other opinion, his crops. What is meant is that what this disbeliever was afraid of and what the believer had terrified him actually had happened. A storm struck his garden, a garden which he had erroneously thought would last forever, distracting him from thoughts of Allah, may He be glorified.

﴿ فَأَصۡبَحَ يُقَلِّبُ كَفَّيۡهِ عَلَىٰ مَآ أَنفَقَ فِيہَا

(And he began Yuqallibu his hands over what he had spent upon it,) Qatadah said: "He was clasping his hands together in a gesture of regret and grief for the wealth he had lost.''

﴿ وَيَقُولُ يَـٰلَيۡتَنِى لَمۡ أُشۡرِكۡ بِرَبِّىٓ أَحَدً۬ا وَلَمۡ تَكُن لَّهُ ۥ فِئَةٌ۬

(and he could only say: "Would that I had ascribed no partners to my Lord!" And he had no group of men) meaning a clan or children, as he had vainly boasted,

﴿ يَنصُرُونَهُ ۥ مِن دُونِ ٱللَّهِ وَمَا كَانَ مُنتَصِرًا هُنَالِكَ ٱلۡوَلَـٰيَةُ لِلَّهِ ٱلۡحَقِّ‌ۚ

(to help him against Allah, nor could he defend himself. There, Al-Walayah will be for Allah, the True God.) Here there are differences in recitation. Some of the reciters pause at the word there,

﴿ وَمَا كَانَ مُنتَصِرًا هُنَالِكَ

(nor could he defend himself there. ), i.e., at that time, when Allah sends the punishment upon him, there will be no one to save him. Then they start the next phrase with Al-Walayah;

﴿ ٱلۡوَلَـٰيَةُ لِلَّهِ ٱلۡحَقِّ‌ۚ

(Al-Walayah will be for Allah, the True God.) Some of them pause at the phrase

﴿ وَمَا كَانَ مُنتَصِرًا

(nor could he defend himself) and start the next phrase;

﴿ هُنَالِكَ ٱلۡوَلَـٰيَةُ لِلَّهِ ٱلۡحَقِّ‌ۚ

(There, Al-Walayah will be for Allah, the True God.) There is a further difference in the recitation of the word Al-Walayah. Some read it as Al-Walayah, which gives the meaning that all allegiance will be to Allah, i.e., on that Day everyone, believer or disbeliever, will return to Allah, for allegiance and submission to Him when the punishment comes to pass. This is like the Ayah:

﴿ فَلَمَّا رَأَوۡاْ بَأۡسَنَا قَالُوٓاْ ءَامَنَّا بِٱللَّهِ وَحۡدَهُ ۥ وَڪَفَرۡنَا بِمَا كُنَّا بِهِۦ مُشۡرِكِينَ

(So when they saw Our punishment, they said: "We believe in Allah Alone and reject (all) that we used to associate with Him as partners.'') (40:84) and Allah says concerning the Fir`awn;

﴿ وَجَـٰوَزۡنَا بِبَنِىٓ إِسۡرَٲٓءِيلَ ٱلۡبَحۡرَ فَأَتۡبَعَهُمۡ فِرۡعَوۡنُ وَجُنُودُهُ ۥ بَغۡيً۬ا وَعَدۡوًا‌ۖ حَتَّىٰٓ إِذَآ أَدۡرَڪَهُ ٱلۡغَرَقُ قَالَ ءَامَنتُ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا ٱلَّذِىٓ ءَامَنَتۡ بِهِۦ بَنُوٓاْ إِسۡرَٲٓءِيلَ وَأَنَا۟ مِنَ ٱلۡمُسۡلِمِينَ ءَآلۡـَٔـٰنَ وَقَدۡ عَصَيۡتَ قَبۡلُ وَكُنتَ مِنَ ٱلۡمُفۡسِدِينَ

(Till when drowning overtook him, he said: "I believe that none has the right to be worshipped but He in Whom the Children of Israel believe, and I am one of the Muslims.'' Now! While you refused to believe before and you were one of the mischief-makers.) )10:90-91( Some others read it as Al-Wilayah, meaning that on that Day the rule will belong to Allah, the True God. Some read Haqqu (True) referring to Al-Wilayah, as in the Ayah;

﴿ ٱلۡمُلۡكُ يَوۡمَٮِٕذٍ ٱلۡحَقُّ لِلرَّحۡمَـٰنِ‌ۚ وَڪَانَ يَوۡمًا عَلَى ٱلۡكَـٰفِرِينَ عَسِيرً۬ا

(The sovereignty on that Day will be the true (sovereignty), belonging to the Most Gracious (Allah), and it will be a hard Day for the disbelievers) (25:26). Others it read Haqqi referring to Allah, may He be glorified, as in the Ayah:

﴿ ثُمَّ رُدُّوٓاْ إِلَى ٱللَّهِ مَوۡلَٮٰهُمُ ٱلۡحَقِّ‌ۚ

(Then they are returned to Allah, their True Protector.) (6:62) So Allah says:

﴿ هُوَ خَيۡرٌ۬ ثَوَابً۬ا وَخَيۡرٌ عُقۡبً۬ا

(He (Allah) is the best to reward and the best for the final end.) for deeds that were done for the sake of Allah, their reward is good and their consequences are all good.

﴿ وَٱضۡرِبۡ لَهُم مَّثَلَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا كَمَآءٍ أَنزَلۡنَـٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ فَأَصۡبَحَ هَشِيمً۬ا تَذۡرُوهُ ٱلرِّيَـٰحُ‌ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىۡءٍ۬ مُّقۡتَدِرًا ٱلۡمَالُ وَٱلۡبَنُونَ زِينَةُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَٱلۡبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيۡرٌ عِندَ رَبِّكَ ثَوَابً۬ا وَخَيۡرٌ أَمَلاً۬

(45. And mention the parable of the worldly life: it is like the water which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is able to do everything.) (46. Wealth and children are the adornment of the life of this world. But the good righteous deeds that last, are better with your Lord for reward and better for hope.)