Fussilat 41:31–36

لَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ نُزُلًا مِّنْ غَفُورٍ‌ رَّ‌حِيمٍ (And for you here is whatever your souls desire, and for you here is whatever you call for. - 41:31-32) In other words, ` all your desires' would be fulfilled whether you request or you don't.' The word used after that is ` nuzulan'1 meaning hospitality indicates that many the delights provided to you there will be such that even desire had not entered your heart, as happens to a guest, specially of a great personage, that many such things also are presented to him that the guest had not even imagined. (Mazhari)

1. This which originally means ` a thing prepared by a host to be offered to him soon after his arrival'. That is why it is translated by us above as a ` welcome-gift'. But for the sake of brevity and in general usage, it is generally translated as ` hospitality'. Muhammad Taqi Usmani

It is stated in a Hadith that the Holy Prophet ﷺ said that in Paradise, if the desire comes into your heart to eat the flesh of a flying bird you are looking at it, it would immediately fall in front of you completely cooked, ready to eat. Some narrations have it that the bird would not have been touched either by fire or smoke, but would come down already cooked. (Al-Bazzar, Al-Baihaqi - narrated by Ibn Masud - Mazhari)

In another Hadith, the Holy Prophet ﷺ said that if a Mu'min in Paradise wishes to have a child born in his house, the conception, delivery, weaning, growing into being an adult - all this would take place in a moment. (Tirmidhi, Baihaqi, etc. - Mazhari)

وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّهِ (And who can be better in words than the one who calls towards Allah, and acts righteously and says, "I am one of those who submit themselves [ to Allah ] "? - 33) This is the second aspect of the state of the totally obedient Mu'mins, that they not only have faith and carry out good deeds themselves, but they also invite others to do the same. The Qur'an states that who can say anything better than the one who calls others towards Allah. So we know that the best and most excellent discourse of a man is to call others towards truth. This includes all the ways of calling towards Allah - through the spoken word, through writing or through any other manner. The one who calls adhan (call to obligatory prayer) is also included in this category, because he calls others towards prayers. That is why Sayyidah ` A'ishah ؓ has said that this verse is about mu'adhdhins (those who proclaim adhan), and that the words, ` and acts righteously ` after this means offering of two rak’ at of prayers between adhan and iqamah.

It is narrated in a Hadith that the Holy Prophet ﷺ said that the supplication between adhan and Iqamah is not rejected (Abu Dad and Tirmidhi - narrated by Sayyidna Anas ؓ Mazhari)

The merits and blessings of adhan and its reply are very great, as stated in Sahih ahadith, provided that the adhan is proclaimed purely for Allah, and not for any payment or compensation. These ahadith have been collected in Tafsir Mazhari'.

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ (And good and evil are not equal - 34). The special instructions for those who are engaged in calling others towards Allah commence from here. The gist of these instructions is not to repay evil with evil, but to be patient and to be obliging ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ (Repel (evil) with what is best, - 34) means that the habit of those people who are engaged in calling others towards Allah should be to reply to the evil behavior of the addressees in the best possible manner. No doubt, it is good not to repay evil with evil and to forgive, but it is much better to do some good to the evil-doer after forgiving him. Sayyidna Ibn ` Abbas ؓ has said that the instruction in this verse is to be patient with the one who is expressing his anger with you, to be tolerant and forbearing with the one who is being ignorant with you and to forgive the one who has made you suffer. (Mazhari)

Some narrations have it that someone either abused or reviled Sayyidna Abu Bakr ؓ who said to him, ` If what you are saying is true that I am at fault and am bad, then I pray Allah Ta’ ala to forgive me, and if you have told a lie then may Allah Forgive you. (Qurtubi)