This passage is followed by a story of two men and two gardens, given as an example of what is permanently valuable and what is no more than transitory. It paints two examples of human beings: the first seeks pride in the luxuries of this world, while the other is fully content with his relationship with God. Each is seen in practical life. The first who, in the Qur’ānic example, has two gardens delineates a man dazzled with riches. He feels himself powerful with what he has been given, so he forgets the Supreme Power who controls everything in people’s lives, and thinks that his wealth is permanent. This gives him a feeling that his power is everlasting.
The other is a believer who derives his position and status through faith. He always remembers his Lord, realizing that the blessings he enjoys are in themselves evidence of the One who grants all such blessings. Hence, he knows that he should always praise his Lord and express his gratitude to Him for what he has been granted:
Set forth to them the case of two men, to one of whom We gave two vineyards and surrounded them with date palms, and placed a field of grain in between. Each of the two gardens yielded its produce and never failed to do so in any way. In the midst of them We caused a stream to flow. And so [the man] had fruit in abundance. (Verses 32-34)
The two gardens are full of fruit, having vineyards which are made even more splendid with a siege of date palms. In between the two gardens is a large field which the man uses to cultivate grains and other plants. A river running in between the two gardens adds much that is pleasant to the whole scene, because the running water reassures the owner of inexhaustible produce that, in turn, bring much wealth.
“Each of the two gardens yielded its produce and never failed to do so in any way.” (Verse 33) This is again a picture of continuing prosperity. What is worth noting here is that in the original Arabic text, negating any failure by the two gardens to yield their produce is described as ‘doing no wrong or injustice’ in that respect. This gives an element of contrast with their owner who does himself great wrong, by being arrogant and ungrateful to God for all the blessings he enjoys. He does not praise his Lord for what He has given him. This is an action full of conceit which means, in effect, that he is unfair to himself.
We actually see the man going into one of his gardens, gratified as he looks at it.
He is full of pride, strutting like a peacock, calling for admiration. He speaks arrogantly to his friend whom he knows to be of limited means: “This man said once to his friend, in the course of a discussion between them, More wealth have I than you, and more power and followers.’” (Verse 34)
He then walks into one of the two gardens with his friend. His attitude is that of someone conceited and ungrateful. He has completely forgotten God, thinking that the two gardens will never fail to yield their produce. In the height of this conceit, he denies the Last Hour, when all are resurrected and gathered together before their Lord. Besides, should this Last Hour be true, he is certain to have a position of favour there. He has been favoured here in this life when he has been given his two gardens.
So he is sure to have more favours granted to him in the hereafter.
And having thus wronged his soul, he went into his garden, saying: ‘I do not think that this will ever perish! Nor do I think that the Last Hour will ever come. But even if [it does and] I am brought before my Lord, I should surely find there something better than this in exchange.’ (Verses 35-36)
This is plain arrogance. It makes people who have wealth, position, power and influence think that the values that dictate the way they are treated here in this life will apply in their favour in the life to come. They think they will be treated in the same way in God’s Supreme Society. Their line of thinking is that since they enjoy such privileges in this life, they must then have a position of favour with the Lord of heavens.
His poor friend, who does not possess wealth, position, gardens or crops, is more confident as to the results of his nobler and better established values. He feels strong as a result of his faith, and he is certain of the support he receives from God Almighty, to whom all creatures submit. Hence, he confronts his arrogant friend with the truth showing him how conceited he is. He reminds him of how he is created from clay and from a sperm. He also directs him to the sort of attitude he should maintain towards God. He warns him against the result to which his conceit could lead him. He declares that he hopes to receive what is better than, and superior to, his friend’s gardens and their fruit:
His friend replied in the course of their discussion: Do you deny Him who has created you out of dust, and then out of a drop of sperm, and in the end fashioned you into a man? But for my part, I believe that He is God, my Lord, and none shall I associate with my Lord. If only you said as you entered your garden, “Whatever God wills [shall come to pass, for] there is no power except with God.” Although, as you see, I have less wealth and offspring than you, yet it may well be that my Lord will give me something better than your garden, just as He may let loose a calamity out of heaven upon this [your garden], so that it becomes a heap of barren dust or its water sinks deep into the ground, so that you will never be able to find it.’ (Verses 37-41)
This is an example of how faith makes a believer very powerful. He does not care for wealth, might, or arrogance. He states the truth clearly, without hesitation or cowardice. There is no room for bending the truth in order to please anyone, be that a friend or someone mighty. A believer feels that he is far higher than all power and wealth. What God has for him is far superior to any riches or pleasures this life may bring. God’s grace is all that he seeks, and His grace is plentiful and always available.
On the other hand, God’s punishment is severe and could befall the arrogant at any time.
The story then takes us suddenly from the scene of growth and prosperity to one of destruction and barrenness, from arrogance and conceit to repentance and seeking forgiveness. What the man of faith warned against has come true:
So his fruitful gardens were encompassed with ruin, and there he was, wringing his hands over all that he had spent on that which now lay waste, with its trellises caved in; and he could only say: ‘Would that I had not associated partners with my Lord!’ (Verse 42)
The whole scene is raised before our eyes, and we see all the fruit of the gardens destroyed, as though the calamity befell it from all sides, leaving nothing untouched.
The two gardens are totally destroyed with their trellises caved in. The owner realizes that he can do nothing to save any portion of his gardens or the plantation in between. He wrings his hands in sorrow, bewailing his misfortune which has left all his wealth destroyed and all his labour wasted. He is now repentant for having associated partners with God, acknowledging that He alone is the Lord of the universe. Although the man never previously mentioned the ascribing of divinity to anyone other than God, the fact that he placed a worldly value higher than the values of faith represents such association of partners with God. He now regrets his past attitude and dissociates himself from it. Alas! It is too late.
At this point the sūrah declares in all clarity that all protection comes from God: all power belongs to Him; all support comes from Him; His reward is the best reward; and what He stores for us is best and everlasting: “He had none to support him against God, nor was he able to save himself. For thus it is: all protection comes from God, the True One. He is the best to grant reward and the best to [determine] outcome.” (Verses 43-44)
Thus the curtains fall with the gardens in total destruction, and the owner wringing his hands in regret and sorrow. Beyond that, we realize that God’s power and majesty overwhelm all.