Introduction
This is the story of two men: one is a disbeliever who is tested with ease, and the other is a believer who is tested with hardship. Allaah granted the disbeliever two gardens full of grapevines, a fruit that serves as sustenance and is rich in benefits. Its fruits vary in color, taste and appearance, bringing joy to the eyes and delight to the hearts.
A Blessing and a Test
Allaah (Ta’ala) says in Surat Al-Kahf (18:32):
وَاضْرِبْ لَهُمْ مَثَلًا رَجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَابٍ وَحَفَفْنَاهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا
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).
Allaah Almighty said what means: And set forth or make an example for the disbelievers of Quraysh and others. In this example of two men, Allaah (Ta’ala) made for one of them two gardens of grapevines that serves as sustenance and is rich in benefits. The gardens are surrounded by palm trees with crops planted in between them. So, the gardens contained both fruits and food in the form of grains and dates.
Then Allaah (Ta’ala) says in verse (18:33):
كِلْتَا الْجَنَّتَيْنِ آتَتْ أُكُلَهَا وَلَمْ تَظْلِمْ مِنْهُ شَيْئًا ۚ وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا
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 them.
Allaah Almighty said what means: He (Ta’ala) placed crops between the two gardens. Both gardens yielded produce, i.e. their fruits, and there was no deficiency or shortcoming in their yields. And Allaah (Ta’ala) caused a river to gush forth between them, i.e. there was a river flowing between the two gardens.
If you imagine this scene, you will envision something magnificent: two gardens containing all essential food sources—grapevines, palm trees, and crops—with a flowing river between them.
Abundance and Boasting
Allaah (Ta’ala) says in verse (18:34):
وَكَانَ لَهُۥ ثَمَرࣱ فَقَالَ لِصَـٰحِبِهِۦ وَهُوَ یُحَاوِرُهُۥۤ أَنَا۠ أَكۡثَرُ مِنكَ مَالࣰا وَأَعَزُّ نَفَرࣰا
And he had property (or fruit) and he said to his companion in the course of mutual talk: “I am more than you in wealth and stronger in respect of men.”
The phrase, “And he had fruit” refers to one of the two men, indicating that he had additional produce beyond what the two gardens yielded. So, he said to his companion while conversing and discussing matters: “I am more than you in wealth and stronger in respect of men.” He boasted about two things: first, his abundance of wealth, and second, his strength through family and tribe, which is why he said: “I am more than you in wealth and stronger in respect of men, i.e. mightier in number of men.” He was saying it out of pride as evidenced by the punishment that later befell him, and Allaah knows best. He took pride in both his wealth and his noble lineage.
Assumptions and delusion
Allaah (Ta’ala) says in verse (18:35):
وَدَخَلَ جَنَّتَهُۥ وَهُوَ ظَالِمࣱ لِّنَفۡسِهِۦ قَالَ مَاۤ أَظُنُّ أَن تَبِیدَ هَـٰذِهِۦۤ أَبَدࣰا
And he went into his garden while in a state (of pride and disbelief), unjust to himself. He said: “I think not that this will ever perish.”
Allaah the Exalted says what means: And he (the owner of the two gardens) entered one of the two gardens, likely the larger or more impressive of the two. “While in a state he was unjust to himself“—this phrase is a circumstantial clause, meaning that he entered his garden in a state of wrongdoing. How did he wrong himself? By falling into disbelief, as will become clear in the following context.
The owner of the two gardens said: ‘I do not think that this will ever perish.’ —he was so impressed with the strength, beauty, and lushness of his gardens that he believed it would never cease to exist. His admiration for the gardens led him to forget that the entire world is temporary and that nothing lasts forever. His statement reflects his arrogance and attachment to the material world.
Allaah (Ta’ala) says in verse (18:36):
وَمَاۤ أَظُنُّ ٱلسَّاعَةَ قَاۤىِٕمَةࣰ وَلَىِٕن رُّدِدتُّ إِلَىٰ رَبِّی لَأَجِدَنَّ خَیۡرࣰا مِّنۡهَا مُنقَلَبࣰا
“And I think not the Hour will ever come, and if indeed I am brought back to my Lord, (on the Day of Resurrection), I surely shall find better than this when I return to Him.”
The man added to his previous statement by saying: “And I do not think the Hour will ever be established (in reference to Judgment Day).” He denied the Resurrection, thinking that if his garden would never perish, then neither would he. He believed that there would be no death, and no Resurrection.
He continued: “And even if I should be returned to my Lord, I will surely find better than this as a return.” On the assumption that the Hour might occur, and I am returned to Allaah, I will surely find better than this as a return, meaning a better reward or outcome. He reasoned that since Allaah had blessed him in this world, He would surely bless him in the Hereafter. However, this is a false analogy because blessings in this life do not necessarily guarantee blessings in the Hereafter. Similarly, not being blessed in this world does not mean one will be deprived in the Hereafter.
In fact, the disbelievers often enjoy the pleasures of this world because their good is expedited for them in this life, but they will face punishment in the Hereafter.
Some might ask, “How can he say this if he denies the Resurrection?” The answer is that he said it hypothetically—”If I were returned, I will find something better.” This is similar to the verse in Surat Fussilat (41:49-50):
لَا يَسْأَمُ الْإِنْسَانُ مِنْ دُعَاءِ الْخَيْرِ وَإِنْ مَسَّهُ الشَّرُّ فَيَئُوسٌ قَنُوطٌ، وَلَئِنْ أَذَقْنَاهُ رَحْمَةً مِنَّا مِنْ بَعْدِ ضَرَّاءَ مَسَّتْهُ لَيَقُولَنَّ هَٰذَا لِي وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُجِعْتُ إِلَىٰ رَبِّي إِنَّ لِي عِنْدَهُ لَلْحُسْنَىٰ ۚ فَلَنُنَبِّئَنَّ الَّذِينَ كَفَرُوا بِمَا عَمِلُوا وَلَنُذِيقَنَّهُمْ مِنْ عَذَابٍ غَلِيظٍ
“Man (the disbeliever) does not get tired of asking good (things from Allaah), but if an evil touches him, then he gives up all hope and is lost in despair. And truly, if We give him a taste of mercy from us, after some adversity (severe poverty or disease, etc.) has touched him, he is sure to say: ‘This is for me (due to my merit), I think not that the Hour will be established. But if I am brought back to my Lord, Surely, there will be for me the best (wealth, etc.) with Him.’”
This verse reflects the same attitude, where they compare the affairs of the Hereafter with the affairs of this world, thinking that because they are blessed here, they will also be blessed in the Hereafter.
Advice and Excuse
Allaah (Ta’ala) says in verse (18:37):
قَالَ لَهُۥ صَاحِبُهُۥ وَهُوَ یُحَاوِرُهُۥۤ أَكَفَرۡتَ بِٱلَّذِی خَلَقَكَ مِن تُرَابࣲ ثُمَّ مِن نُّطۡفَةࣲ ثُمَّ سَوَّىٰكَ رَجُلࣰا
His companion said to him during the talk with him: “Do you disbelieve in Him Who created you out of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops of male and female discharge), then fashioned you into a man?”
His companion said to him, while he was conversing with him: ‘Do you disbelieve in the One Who created you from dust, then from a sperm-drop, and then proportioned you as a man?’ His companion was debating with him, reminding him of his origin. The phrase, “Do you disbelieve”, uses the interrogative “أَ” (Do), to express both astonishment and rebuke. The companion pointed out how Allaah created man first from dust (since Adam, the father of mankind, was created from dust), and then from a sperm-drop (since humans are conceived from this fluid), and finally shaped him into a fully-formed man.
The rhetorical question serves to remind the disbeliever of the Creator’s power, emphasizing that the One Who created him in stages— from dust to a sperm-drop to a full human—is fully capable of resurrecting him after death. The astonishment here could also convey disbelief at how someone could deny such clear signs of Allaah’s creative power.
From this, it is understood that denying the Resurrection constitutes disbelief, as confirmed by Allaah in other verses, such as in Surat At-Taghabun (64:7):
زَعَمَ الَّذِينَ كَفَرُوا أَنْ لَنْ يُبْعَثُوا ۚ قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ ۚ وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ
The disbelievers pretend that they will never be resurrected (for the Account). Say [O Muhammad (Salla-Allaahu ‘alayhi wa sallam)]: “Yes! By my Lord, you will certainly be resurrected, then you will be informed of (and recompensed for) what you did, and that is easy for Allaah.”
Allaah (Ta’ala) says in verse (18:38):
لَّـٰكِنَّا۠ هُوَ ٱللَّهُ رَبِّی وَلَاۤ أُشۡرِكُ بِرَبِّیۤ أَحَدࣰا
“But (as for my part), (I believe) that He is Allaah, my Lord, and none shall I associate as partner with my Lord.”
As for the phrase “He is Allaah, my Lord”, the word “He” here is a pronoun indicating the matter or the significant point, meaning: the important thing is that Allaah is my Lord. This emphasizes the believer’s monotheism in contrast to his companion’s denial of the Resurrection and the blessings of Allaah, clarifying that faith and piety are the foundation, and he does not associate anyone with his Lord.
Allaah (Ta’ala) says in verse (18:39):
وَلَوۡلَاۤ إِذۡ دَخَلۡتَ جَنَّتَكَ قُلۡتَ مَا شَاۤءَ ٱللَّهُ لَا قُوَّةَ إِلَّا بِٱللَّهِۚ إِن تَرَنِ أَنَا۠ أَقَلَّ مِنكَ مَالࣰا وَوَلَدࣰا
“It was better for you to say, when you entered your garden: ‘That which Allaah Wills (will come to pass)! There is no power but with Allaah!’ If you see me less than you in wealth, and children,”
“And why did you not, when you entered your garden,” meaning, “Why didn’t you say, upon entering your garden, ‘What Allaah has willed [has occurred], and there is no power except through Allaah’?” This would express that everything is ultimately in the Hands of Allaah.
“What Allaah willed [has occurred],” can be interpreted in two ways:
- The phrase “What” can be a relative pronoun, with the meaning: “This is what Allaah has Willed.”
- It can be a conditional clause, with the meaning: “Whatever Allaah Wills, happens.”
“Laa Quwwata illa Billaah (There is no power except in Allaah)” expresses that all strength belongs to Allaah Alone. The garden you see did not come about through your own strength or will, but through Allaah’s Will and Power. When a person is impressed by something he owns, he should say, “Maa Shaa Allaah, Laa Quwwata illa Billaah (What Allaah has Willed, there is no power except in Allaah)” to show his reliance on Allaah and not on his own capabilities.
Then he continues: “If you see me less than you in wealth and children” meaning: “If you look down on me because I am less than you in wealth and children, remember that these are temporary, and it is possible that Allaah will grant me something better in the future.”
Allaah (Ta’ala) says in verse (18:40):
فَعَسَىٰ رَبِّیۤ أَن یُؤۡتِیَنِ خَیۡرࣰا مِّن جَنَّتِكَ وَیُرۡسِلَ عَلَیۡهَا حُسۡبَانࣰا مِّنَ ٱلسَّمَاۤءِ فَتُصۡبِحَ صَعِیدࣰا زَلَقًا
“It may be that my Lord will give me something better than your garden, and will send on it Husbaan (torment, bolt) from the sky, then it will be a barren slippery earth.”
The expression “So perhaps my Lord” could imply two possibilities:
- Hope: The man is praying that Allaah will grant him something better than the other’s garden and will send a destructive calamity from the sky upon his garden. This could be in response to the arrogance and oppression he suffered, and there is no harm in praying against one’s oppressor for equal recompense.
He may be praying not merely for destruction, but for the proud man to learn a lesson and recognize his Lord. In this sense, the prayer is for the arrogant man’s benefit, as being humbled and brought back to Allaah is far better than remaining proud of wealth and status. If the word “perhaps” is taken as a hope, it suggests a prayer for mercy and correction.
- Expectation rather than hope. The meaning here would be: if you view my situation as inferior, it is expected that Allaah will restore my situation and take away what you boast about.
– In either case, the event happened: either as an answer to his prayer or as the realization of his expectation.
“Perhaps my Lord will give me [something] better than your garden and will send upon it,” –meaning upon his garden—“a calamity from the sky,” specifically from the sky because it is harder to ward off than earthly disasters. For example, if floods or fires from the earth come, they might be protected against. But what comes from the sky, such as “calamities” like lightning, or some other punishment, is much harder to prevent.
“And it will become a smooth, barren ground”—meaning no vegetation will grow in it. “Slippery,” refers to ground that was submerged in water until it became slippery, i.e. making it useless for agriculture.
Allaah (Ta’ala) says in verse (18:41):
أَوۡ یُصۡبِحَ مَاۤؤُهَا غَوۡرࣰا فَلَن تَسۡتَطِیعَ لَهُۥ طَلَبࣰا
“Or the water thereof (of the gardens) becomes deep-sunken (underground) so that you will never be able to seek it.”
“Or its water should become sunken”—this is the opposite of “barren and slippery”, meaning there would be no water available. The speaker is invoking a situation where the water would either flood the garden, making it “barren and slippery,” or become “sunken” and unreachable.
“So you would never be able to seek it”—this phrase indicates that if the water were to sink deep into the earth, it would become impossible to access. Both scenarios—flooding and sinking—would lead to the garden’s destruction and ruin. Floodwater destroys crops, and if the water sinks deep, it also harms the crops since they cannot be irrigated.
The term “sunken” (غَوْرًا) refers to something that has sunk down and is no longer accessible, and the phrase “you would never be able to seek it” implies a complete loss of access to the garden’s resources.
After making such a prediction or invoking this prayer, what happened next?
The Result of Disbelief and Arrogance
Allaah (Ta’ala) says in verse (18:42):
وَأُحِیطَ بِثَمَرِهِۦ فَأَصۡبَحَ یُقَلِّبُ كَفَّیۡهِ عَلَىٰ مَاۤ أَنفَقَ فِیهَا وَهِیَ خَاوِیَةٌ عَلَىٰ عُرُوشِهَا وَیَقُولُ یَـٰلَیۡتَنِی لَمۡ أُشۡرِكۡ بِرَبِّیۤ أَحَدࣰا
So his fruits were encircled (with ruin). And he remained clapping his hands (with sorrow) over what he had spent on it, while it was all destroyed on its trellises, and he could only say: “Would that I had ascribed no partners to my Lord!”
“So his fruits were encircled (with ruin)”—this indicates that the owner of the gardens faced destruction, as his efforts were rendered futile.
“And he remained clapping his hands (with sorrow)”—this expression describes a person in deep regret, reflecting on his losses. It conveys a strong sense of despair and helplessness.
“Over what he had spent in it”—this indicates that he had invested significant resources into the gardens, which were now ruined.
“While it was all in ruins on its trellises”—the term “ruins” implies that the gardens, which once flourished, were now barren. The “trellises” (عُرُوش) refer to the supports for the vines, indicating that even the structure meant to support the plants was now useless.
“Oh, I wish that I had ascribed no partners to my Lord!”—this lamentation reflects his realization of the error of his ways, specifically the consequences of associating partners with Allaah (Shirk). However, it comes too late to change his fate.
The lesson here emphasizes that regret after the loss is useless (unproductive); it serves as a warning to those who hear the story. Those who learn from his mistake can benefit from the narrative, whereas for the one to whom it has happened, it will not help him, for it is already too late.
Allaah (Ta’ala) says in verse (18:43):
وَلَمۡ تَكُن لَّهُۥ فِئَةࣱ یَنصُرُونَهُۥ مِن دُونِ ٱللَّهِ وَمَا كَانَ مُنتَصِرًا
And he had no group of men to help him against Allaah, nor could he defend (or save) himself.
This verse illustrates the ultimate failure of the wealthy man who previously boasted, saying, “I am more abundant in wealth and more powerful in followers.” His claims of superiority based on wealth and social status did not shield him from the punishment of Allaah.
The phrase “he had no group to support him against Allaah” underscores that in the face of divine retribution, neither wealth nor alliances can provide protection. His pride and arrogance left him vulnerable.
Furthermore, “nor could he defend (or save) himself” signifies his complete inability to save himself from the consequences of his disbelief and arrogance. His denial of the truth and mockery of the believer ultimately led to his downfall.
The key lesson here is that true strength and support come from faith and obedience to Allaah, not from material possessions or social status. The wealthy man’s fate serves as a reminder that arrogance and disbelief can lead to severe consequences, regardless of one’s worldly achievements.
Allaah (Ta’ala) says in verse (18:44):
هُنَالِكَ ٱلۡوَلَـٰیَةُ لِلَّهِ ٱلۡحَقِّۚ هُوَ خَیۡرࣱ ثَوَابࣰا وَخَیۡرٌ عُقۡبࣰا
There (on the Day of Resurrection), Al-Walayah (protection, power, authority and kingdom) will be for Allaah (Alone), the True God. He (Allaah) is the Best for reward and the Best for the final end.
The phrase “There, the Walayah belongs to Allaah, the Truth,” signifies that ultimate power and support belong solely to Allaah. On the Day of Judgment, no one will have true victory or authority except for Allaah.
The verse emphasizes that if victory and sovereignty are exclusively for Allaah, then any worldly status or alliance will not benefit a person in the end.
The following phrases, “He (Allaah) is the Best for reward and the Best for the final end,” highlight that Allaah’s rewards are unparalleled. When Allaah rewards for good deeds, He does so with immense generosity—multiplying rewards from tenfold to seven hundredfold and beyond.
Additionally, “the Best for the final end,” refers to the lasting consequences that come from being under Allaah’s care and authority. While worldly gains and alliances may fade away, the rewards and consequences of being faithful to Allaah never come to an end.
Lessons and Benefits:
- Being deceived by this world and fascinated by its adornments is one of the greatest causes of trials and the leading factors that turn people away from the truth.
- The one on whom Allaah had bestowed worldly blessings, but that distracted him from the Hereafter and caused him to transgress and disobey Allaah; those blessings will ultimately vanish and disappear, and even if he enjoys them for a little while, he will be deprived of them for a long time.
- If a person likes something of his wealth or offspring, he should attribute this blessing to the One Who bestowed it upon him and he should say, “Maa Shaa’ Allaah, Laa Quwwata illaa Billaah (Whatever Allaah Wills [will come to pass]; there is no power but with Allaah).” Thus, his giving thanks to Allaah will be a means for the blessing of Allaah to remain with him.
- A person may console himself for missing out on the pleasures and desires of this world by reminding himself of the good things that are with Allaah because that believer said: “Although you see me less than you in wealth and children, yet my Lord may well give me something better than your garden.”
- Wealth and children are of no benefit if they do not help one to obey Allaah, as Allaah (Ta’ala) says elsewhere: “It is not your wealth or your children that bring you nearer to Us; but those who believe and do righteous deeds – it is they who will have a multiple reward for their deeds…” [Surat Saba’ (34:37)].
- It is essential to direct advice to the heedless and misguided, and to establish a plea (proof) against them.
- One may pray for destruction of the wealth of one who is wealthy if it is the cause of his transgression, disbelief and loss, especially if he thinks that because of his wealth he is superior to the believers, and he boasts to them of that.
- The only protection is that of our True Ilaah. Whoever believes in Him and fears Him will be protected by Allaah, Who will bestow all kinds of honor upon him and ward off all kinds of punishment and evil from him. But whoever does not believe in his Lord or takes Him as an ally and protector will be a loser in both his religion and worldly affairs. The reward of Allaah in this world and the Hereafter is the best reward that anyone may hope for.
- One of the means of turning away from the adornments of this world, escaping its trials, and being safeguarded from its harms is to always remember the Hereafter, reflect upon it, and prepare for it.
- Allaah (Ta’ala) has set forth realistic and tangible examples of the reality of this world, its fleeting nature, and the vanishing of its pleasures so that the believer does not become deceived by it. For being deceived by the world is one of the greatest causes of falling into trials and the dominance of these trials over those who fall into its snares.
- If wealth and children are among the greatest adornments of this world, and what is with Allaah is better and everlasting, then the believer should focus on the righteous deeds that remain – those beneficial actions that bring one closer to Allaah and seek His Noble Face.
Source:
Sharh Surat Al-Kahf by Shaikh Muhammad ibn Salih Al-‘Uthaimeen (Rahimahullaah)
Tayseer Al-Kareem by Shaikh As-Sa’dee (Rahimahullaah)
At-Tafseer Al-Mawdoo’i li Suwar Al-Qur’an Al-Kareem, by Group of Ulamaa’ At-Tafseer
Always feel free to share the khair!
