Allah Mtukufu anasema:

Allah the Almighty says:

{Na wapigie mfano wa watu wawili: kwa mmoja wao tulimpa mabustani mawili ya mizabibu, tukayazunguka kwa mitende, na tukaweka katikati yake mashamba ya mazao. Kila moja la mabustani hayo mawili lilitoa mazao yake, wala halikupungua chochote, na tukatiririsha mto katikati yake. Naye alikuwa na mali nyingi, akamwambia mwenzake katika mazungumzo yao: "Mimi ni mkubwa kuliko wewe kwa mali, na ni mwenye nguvu zaidi kwa watu." Akaingia bustanini mwake huku yuko katika hali ya kiburi na kukufuru, akijidhulumu nafsi yake. Akasema: "Sidhani kwamba hili litaangamia kamwe. Wala sidhani kwamba Saa itakuja kamwe; na hata nikirudishwa kwa Mola wangu (Siku ya Kiyama), hakika nitapata bora kuliko hili nitakapomrudia." Mwenzake akamwambia katika mazungumzo yao: "Je, unamkufuru Yule aliyekuumba kutokana na udongo (yaani baba yako Adam), kisha kutokana na tone la manii, kisha akakukamilisha kuwa mtu?" "Lakini kwangu mimi, (ninaamini) kwamba Yeye ndiye Allah, Mola wangu, wala sitamshirikisha Mola wangu na yeyote."}

{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). 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. 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." 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. 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." 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?"But as for my part, (I believe) that He is Allah, my Lord, and none shall I associate as partner with my Lord.

"Ingekuwa bora kwako kusema, ulipoingia bustanini mwako: 'Ni yale Allah anayotaka (yatokee)! Hakuna nguvu ila kwa Allah! Ukiniona mimi ni mchache kuliko wewe kwa mali na watoto. Huenda Mola wangu Mlezi akanipa jambo bora kuliko bustani yako, na akatuma juu yake adhabu (hukumu, mapigo) kutoka mbinguni, basi itakuwa ardhi tupu inayoteleza."

"It was better for you to say, when you entered your garden: 'That which Allah wills (will come to pass)! There is no power but with Allah! If you see me less than you in wealth, and children. "It may be that my Lord will give me something better than your garden and will send on it Husban (torment, bolt) from the sky, then it will be a slippery earth.

"Au maji yake (ya mabustani) yatashuka chini ya ardhi kiasi kwamba hutaweza kamwe kuyatafuta." Basi matunda yake yalizingirwa (kwa maangamizi). Akabaki akipiga makofi kwa huzuni juu ya yale aliyoyatumia kuyatunza, wakati yote yalikuwa yameangamizwa juu ya miti yake ya kupandia, naye hakuweza kusema ila: "Laiti nisingalimshirikisha Mola wangu mwenye kumiliki chochote!" Wala hakuwa na kikundi cha watu cha kumsaidia dhidi ya Allah, wala hakuweza kujilinda (au kujiokoa). Hapo (siku ya Kiyama), Al-Walayah (ulinzi, nguvu, mamlaka na ufalme)

"Or the water thereof (of the gardens) becomes deep-sunken (underground) so that you will never be able to seek it." So his fruits were encircled (with ruin). And he remained clapping his hands (with sorrow) 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!" And he had no group of men to help him against Allah, nor could he defend (or save) himself. There (on the Day of Resurrection), Al-Walayah (protection, power, authority and kingdom)

...ni kwa ajili ya Allah (Peke Yake), Mungu wa kweli. Yeye (Allah) ndiye Bora kwa thawabu na Bora kwa mwisho wa mwisho. (La ilaha illallah - hakuna mwenye haki ya kuabudiwa isipokuwa Allah)}. (Al-Kahf, 32-44)

will be for Allah (Alone), the True God. He (Allah) is the Best for reward and the Best for the final end. (La ilaha illallah -none has the right to be worshipped but Allah)}. (Al-Kahf, 32-44)

Baadhi ya wanazuoni walisema: Huu ni mfano tu ambao si lazima ulitokea katika maisha halisi. Lakini wanazuoni wengi wanashikilia kwamba ulitokea kweli na ulifanyika katika maisha haya yetu ya sasa. Kauli Yake: {Na wapigie mfano}, yaani kwa washirikina wa Quraish kwa sababu wanavaa kiburi na kuonyesha majivuno kwa wanyonge na maskini. Hii ni kama kauli ya Allah: {Na wapigie mfano: Mji (ule), walipowajia Mitume}. (Yasin, 13) Inajulikana kwamba mmoja wa hao wawili alikuwa muumini, na mwingine alikuwa kafiri. Pia inasemekana kwamba kila mmoja wao alikuwa tajiri sana. Muumini alitumia mali na utajiri wake wote katika njia ya Allah. Kinyume chake, kafiri, ingawa alipewa mabustani na mashamba (ambayo miongoni mwake ni mabustani mawili yaliyotajwa katika Qur'ani Tukufu kwa maelezo kamili), aliiacha njia ya Allah. Mabustani yake mawili yalikuwa na mizabibu na mitende iliyozunguka mimea yake na mizabibu yake, pamoja na mito iliyofurika na vijito vya maji vilivyotiririka kila mahali pamoja na mali yake. Matunda ya miti yake na mimea yake yalikuwa mengi na yasiyohesabika (kwa Neema ya Allah pekee), na mandhari ya mabustani yake yalikuwa ya kupendeza sana. Hata hivyo, mwenye mabustani hayo mawili alijivuna na kumtendea kibri mtu muumini akisema: {Mimi nina mali zaidi kuliko wewe, na nina nguvu zaidi kwa watu}, yaani mimi ni bora kuliko wewe kwa kuwa umetumia mali yako yote bure na hukufanya kama nilivyofanya: kununua mabustani na mashamba na kuwekeza fedha humo ili kupata faida baadaye. Ulipaswa kufuata nyayo zangu! Na, {akaingia bustanini mwake naye ni dhalimu kwa nafsi yake}, yaani katika hali isiyomridhisha Allah Mtukufu (kwa kiburi na majivuno). Na yeye alisema: {Sidhani kama hili litawahi kuangamia kamwe}, na hiyo ni kwa sababu kuna mimea na miti yake mingi, na endapo yoyote kati ya hiyo ingeangamia, bila shaka (kama alivyodhani) angeibadilisha kwa nyingine bora na nzuri zaidi. Kwani alidhani -anayo kila kitu: maji mengi, matunda yasiyohesabika, na aina mbalimbali za mimea.

Some scholars said: This is a mere example that has not necessarily taken place in real life. But, the majority of scholars hold that it really took place and happened in this present life of ours. His Statement, {And put forward to them the example}, i.e. for the polytheists of Quraish as they wear pride and show arrogance to the weak and poor. This is like Allah's Statement that reads, {And put forward to them a similitude: the (story of the) dwellers of the town, [it is said that the town was Antioch (Antakiya)], when there came Messengers to them}. (Ya-Sin, 13) It is well-known that one of these two men was a believer, while the other was a disbeliever. It is also said that each one of them was very rich. The believer spent all his riches and wealth in the Cause of Allah. Conversely, the disbeliever, though granted gardens and orchards (of which are the two gardens mentioned in the Glorious Qur'an in full details), He diverted from Allah's Path. His two gardens contained grapes and date-palms surrounding his plants and grapes, along with overflowing rivers and water streams running everywhere along with his property. The fruits of his trees and plants were numerous and countless (only by Allah's Grace), and the sight of his gardens was very pleasant. However, the owner of the two gardens became proud and dealt arrogantly with the believing man saying: {I am more than you in wealth and stronger in respect of men}, i.e. I am better than you as you spent all your wealth in vain and you did not do as I did: buying gardens and orchards and investing the money therein to gain the profits later. You should have followed my very steps! And, {he went into his garden while in a state (of pride and disbelief), unjust to himself), i.e. in a state that is not pleasing to Allah the Almighty (with pride and arrogance). And he {said: I think not that this will ever perish}, that is because there is plenty of its plants and trees and if any of these were to perish, he would certainly (as he thought) get it replaced with a better and more fine one. For -he thought -he has everything: plentiful water, countless fruits, and varieties of plants.

Kisha, yule kafiri akasema: {Wala sidhani kama Saa itakuja kamwe}, huku akiweka tegemeo lake kamili katika starehe za bure za maisha haya yetu, na akikanusha kuwepo kwa Akhera ya milele. Kisha akasema: {na hata kama nitarudishwa kwa Mola wangu (Siku ya Kiyama), hakika nitapata bora kuliko hili nitakaporejea Kwake}, yaani, ikiwa kweli kuna Akhera na Siku ya Mwisho, atapata huko bora kuliko alichopewa katika maisha ya sasa. Kwa kuwa alidanganyika kwa yale aliyopewa, akadhani kwamba Allah Mtukufu amempa baraka hizi zote kwa sababu anampenda na kumpendelea kuliko watu wengine. Hayo hayo yalisemwa na Al-'As Ibn Wa'il katika Kauli Yake:

Then, the disbeliever said: {And I think not the Hour will ever come}, as he put his perfect trust in the vain pleasures of this life of ours and belied the existence of the everlasting Hereafter. Then, he said: {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}, i.e. if there is indeed a Hereafter and a Last Day, he will find there better than what he has been given in the present life. As he was deceived by what he was given and thought that Allah the Almighty granted him all these blessings because He loves him and favors him to other people. The same was said by Al-'As Ibn Wa'il in His Saying:

Je, umemwona yule aliyekufuru Ishara zetu (Qur'ani hii na Muhammad ﷺ) na akasema: "Hakika nitapewa mali na watoto [ikiwa nitakuwa hai (tena)]." Je, amejua yaliyofichika au amechukua ahadi kutoka kwa Mwingi wa Rehema (Allah)?} (Maryam, 77, 78). Na Allah Mtukufu anasema kuhusu yule aliyemneemesha kwa baraka, {Na hakika, tukimpa ladha ya rehema kutoka kwetu, baada ya dhiki (umaskini mkubwa au ugonjwa, n.k.) kumgusa, hakika atasema: "Hii ni kwa sababu ya sifa zangu; wala sidhani kama Saa itasimama. Lakini nikirudishwa kwa Mola wangu, hakika kutakuwa kwangu (mali) iliyo bora kabisa kwake"} (Fussilat, 50), na {Basi, hakika tutawaonyesha makafiri yale waliyoyafanya, na tutawaonjesha adhabu kali} (Fussilat, 50). Na Qarun (Korah) alisema: {Hii nimepewa tu kwa sababu ya elimu niliyo nayo} (Al-Qasas, 78), yaani kwa kuwa Allah anajua kwamba mimi ninastahili.

{Have you seen him who disbelieved in Our Ayat (this Qur'an and Muhammad (Peace be upon him) and said: "I shall certainly be given wealth and children [if I will be alive (again)]." Has he known the Unseen or has he taken a covenant from the Most Gracious (Allah)?} (Maryam, 77, 78). And, Almighty Allah says pertaining to the one He granted with blessings, {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 due to my (merit); I think not that the Hour will be established. But if I am brought back to my Lord, surely, here will be for me the best (wealth) with Him "} (Fussilat, 50) and, {Then, We verily, will show to the disbelievers what they have done, and We shall make them taste a severe torment} (Fussilate, 50), and Qarun (Korah) said, {This has been given to me only because of the knowledge I possess}. (Al-Qasas, 78) i.e. for Allah knows that I deserve it.

Lakini, Allah Mtukufu anasema: {Je, hakujua kwamba Allah aliwaangamiza kabla yake vizazi vya watu waliokuwa na nguvu zaidi kuliko yeye, na waliokuwa na mali nyingi zaidi walizozikusanya? Lakini wahalifu (makafiri, washirikina, wenye dhambi) hawataulizwa kuhusu dhambi zao (kwa sababu Allah anawajua vizuri, hivyo watapewa adhabu bila kuitwa kuhesabiwa)}. (Al-Qasas, 78) Na Allah Mtukufu anasema: {Wala si mali zenu wala watoto wenu vitakavyowakaribisha kwetu (yaani kumridhisha Allah), isipokuwa ni yule anayeamini (Tawhidi ya Kiislamu) na kutenda mema (ndiye atakayeturidhisha), hao watapata malipo mara mbili kwa waliyoyatenda, nao watakaa katika maskani ya juu (Peponi) kwa amani na usalama} (Saba', 37) na, {Je, wanadhani kwamba katika mali na watoto ambao Sisi tunawazidishia, Tunawaharakishia mema? Hapana, [ni Fitna (mtihani)}

But, Allah the Almighty says: {Did he not know that Allah had destroyed before him generations, men who were stronger than him in might and greater in the amount (of riches) they had collected? But the Mujrimun (criminals, disbelievers, polytheists, sinners) will not be questioned of their sins (because Allah knows them well, so they will be punished without being called to account)}. (Al-Qasas, 78) And, Allah the Almighty says: {And it is not your wealth, nor your children that bring you nearer to Us (i.e. please Allah), but only he who believes (in the Islamic Monotheism), and does righteous deeds (will please Us), as for such, there will be twofold reward for what they did, and they will reside in the high dwellings (Paradise) in peace and security} (Saba', 37) and, {Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things. Nay, [it is a Fitnah (trial)

katika maisha haya ya dunia ili wapate adhabu kupitia hayo, na roho zao zitoke wakiwa makafiri}. (At-Tawba, 55) Hmm, that isn't right for the reference given. Here is the faithful translation of the text you provided: katika maisha haya ya dunia, ili wapate kufikiwa na adhabu, na nafsi zao ziondoke hali wakiwa makafiri}. (Al-Mu'minun, 55, 56)

in this worldly life so that they will have no share of good things in the Hereafter] but they perceive not}. (Al-Mu'minun, 55, 56)

Wakati mtu huyu mjinga alipodanganyika na yale aliyopewa katika maisha haya ya sasa, alikataa Akhera na akadai kwamba iwapo kutakuwepo, basi atapata kilicho bora kuliko kile alichopewa mwanzo. Mwenzake (mtu muumini) alipomsikia akisema hivyo, alimwambia {wakati wa mazungumzo naye}, yaani wakati wa mjadala wao. {Je, unamkataa Yeye Aliyekuumba kutokana na udongo (yaani baba yako Adamu), kisha kutokana na Nutfah (matone ya manii yaliyochanganyika ya utokaji wa kiume na wa kike), kisha Akakufanya mtu kamili?}, yaani je, unakataa Siku ya Kufufuliwa ilhali unajua kwamba Yeye, Allah, ndiye Aliyekuumba kutokana na udongo, kisha kutokana na Nutfah, kisha Akakutengeneza hatua kwa hatua hadi ukawa mwanadamu mzima na mwenye kusimama imara, mwenye kusikia, kuona, kufahamu na viungo unavyovitumia kwa uasi! Basi, unawezaje kukataa Ufufuo ilhali unajua kwamba Allah ana uwezo wa kukuumba kutokana na kutokuwepo kabisa? {Lakini mimi, (ninaamini) kwamba Yeye ndiye Allah, Mola wangu}, yaani ninaamini katika kisicho kile unachokiamini au hata unachokifikiria. Kama {(ninaamini)

When this ignorant was deluded by what he has been given in this present life, he denied the Hereafter and claimed that if it is to be there, he would find that which is better than what he was first given. When his companion (the believing man) heard him saying so, he said to him {during the talk with him}, i.e. during their debate. {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?}, i.e. do you disbelieve in the Day of Resurrection while you know that He, Allah, is Him Who created you out of dust, then out of Nutfah, then fashioned you in stages till you became a sound and well-erected man with hearing, sight, understanding and organs you transgress with! Then, how could you deny the Resurrection while you know that Allah is capable of creating you out of nothingness. {But as for my part, (I believe) that He is Allah, my Lord}, i.e. I believe in other than what you believe in or even think of. As {(I believe)

...kwamba Yeye ni Allah, Mola wangu, wala sitamshirikisha Mola wangu na yeyote}, yaani, siabudu isipokuwa Yeye, na ninaamini kwamba Yeye atawafufua wafu na kuwakusanya mifupa iliyotawanyika na kuoza, na ninajua kwamba hakuna mshirika wa Allah katika ufalme wake wala uumbaji wake, na kwamba hakuna mungu isipokuwa Yeye.

that He is Allah, my Lord, and none shall I associate as partner with my Lord}, i.e. I do not worship other than Him and I believe in that He will resurrect the dead and gather the scattered and rotten bones together, and I know that there is no partner with Allah in His Dominion or creation, and that there is no god but Him.

Kisha, akamwongoza kwa yale ambayo angepaswa kusema alipoingia bustanini, akisema: {Ingekuwa bora kwako kusema, ulipoingia bustani yako: "Ni yale ambayo Allah amependa (yatokee)! Hakuna nguvu isipokuwa kwa Allah!"}. Kwa sababu hii, ni bora kwa yeyote anayevutiwa na chochote katika mali yake, familia yake, watoto wake au hadhi yake, aseme maneno haya: (Ni yale ambayo Allah amependa (yatokee)! Hakuna nguvu isipokuwa kwa Allah!).

Then, he guided him towards what should have been said upon entering the garden saying: {It was better for you to say, when you entered your garden: 'That which Allah wills (will come to pass)! There is no power but with Allah!'}, for this, it is better for anyone who becomes admirer of any of his wealth, household, children or status, he should say these words: (That which Allah wills (will come to pass)! There is no power but with Allah!).

Kisha yule muumini akamwambia yule kafiri: {Ukiniona ni duni kuliko wewe katika mali na watoto. Huenda Mola wangu Mlezi akanipa jambo bora kuliko bustani yako}, yaani katika Akhera. {Na akituma juu yake Husbān (adhabu, mkwaju) kutoka mbinguni}, yaani adhabu au mvua nzito inayong'oa miti yake na mimea yake, {basi itakuwa ardhi tele ya kuteleza}, yaani mchanga laini usioota mimea wala kitu chochote. {Au maji yake (ya zile bustani)

Then, the believer said to the disbeliever: {If you see me less than you in wealth, and children. It may be that my Lord will give me something better than your garden}, i.e. in the Hereafter. {And will send on it Husban (torment, bolt) from the sky}, i.e. torment or heavy rain that uproots its trees and plants, {then it will be a slippery earth}, i.e. soft dust that does not grow plants or anything. {Or the water thereof (of the gardens)

itakuwa imezama chini ya ardhi} kinyume na maji yanayofurika, {hivyo hutaweza kamwe kuyatafuta}, yaani hutaweza kamwe kuirejesha wala kuipata tena. Kisha, Allah Mtukufu anasema: {Basi matunda yake yakazingirwa (na uharibifu)}, yaani matunda yake yote na mimea yake iliharibiwa na kuangamizwa kabisa. {Naye akabaki akipiga makofi (kwa huzuni) juu ya yale aliyotumia katika shamba hilo, nalo lilikuwa limeharibika juu ya vifukizo vyake}, yaani liliangamizwa kabisa na kuharibiwa kikamilifu. Hilo lilikuwa kinyume kabisa na matumaini na matakwa yake, kama alivyokwisha sema hapo awali: {Sidhani kwamba hili litawahi kuangamia}. Hivyo, alijutia vitendo na maneno yake ya awali yaliyomtangaza kuwa kafiri kwa Allah Mtukufu, na hakuweza kusema zaidi ya: {Laiti ningalikuwa sijamshirikisha Mola wangu Mlezi!}. Kisha, Allah Mtukufu anasema: {Wala hakuwa na kundi la watu wa kumsaidia dhidi ya Allah, wala hakuweza kujiokoa (au kujitetea)}, yaani hakuweza kusaidiwa na wengine, wala hata kujisaidia mwenyewe. Hili linalingana na kauli ya Allah isemayo: {Basi hatakuwa na nguvu wala msaidizi}, (At-Tariq, 10) na kauli yake, {Huko (Siku ya Kiyama), Al-Walayah (ulinzi, nguvu, mamlaka na ufalme) itakuwa ya Allah peke yake, Mungu wa kweli}, yaani hukumu isiyopingika na utawala usiozuilika juu ya hili na juu ya hali zote itakuwa ya Allah Mtukufu peke yake. {Yeye (Allah) ndiye bora kwa malipo na bora kwa mwisho}, yaani kufanya biashara na Allah ni bora kuliko kitu kingine chochote kwa kuwa Yeye hutoa malipo bora kuliko yote, na kwake yanapatikana mwisho na lengo bora kuliko yote. Hatimaye, kisa hiki kinaashiria mambo matatu.

becomes deep-sunken (underground)} that is opposite to the overflowing water, {so that you will never be able to seek it}, i.e. you will never be able to restore or regain it. Then, Allah the Almighty says: {So his fruits were encircled (with ruin)}, i.e. all his fruits and plants were ruined and totally destroyed. {And he remained clapping his hands (with sorrow) over what he had spent upon it, while it was all destroyed on its trellises}, i.e. totally destroyed and perfectly ruined. That was really against his hopes and wishes as he previously said: {I think not that this will ever perish}. So, he regretted his previous acts and sayings that declared him as a disbeliever in Allah the Almighty and he could only say: {Would that I had ascribed no partners to my Lord!}. Then, Allah the Almighty says: {And he had no group of men to help him against Allah, nor could he defend (or save) himself}, i.e. he could neither be helped by others, or even help himself. This is as the Statement of Allah that reads: {Then he will have no power, nor any helper}, (At- Tariq, 10) and His Saying, {There (on the Day of Resurrection), Al- Walayah (protection, power, authority and kingdom) will be for Allah (Alone), the True God}, i.e. the irrefutable judgment and irresistible ruling on this and on all conditions will be for Allah the Almighty Alone. {He (Allah) is the Best for reward and the Best for the final end}, i.e. trading with Allah is better than anything else as He gives the best of all rewards and with Him rests the best of all ends and goals. Finally, this story denotes three things:

(a) Mtu asijiuze nafsi yake kwa anasa za maisha haya ya sasa, wala asidanganywe nazo. Zaidi ya hayo, mtu aamini zaidi yaliyo mikononi mwa Allah kuliko yaliyo mikononi mwake mwenyewe. Mtu amtegemee Allah peke yake kwa utegemezi wake wote. Kumtii Allah na kuwa kwake ndiyo lengo lake la kwanza na la mwisho. Yeyote anayeitanguliza kitu chochote mbele ya Allah na utii wake, bila shaka ataadhibiwa kwa hilo.

(a) One should not sell himself out to the luxuries of this present life of ours and should not be deluded thereof. Moreover, one should trust what is in Allah's Hand more than what is in his own hand. One should put his entire trust in Allah Alone. Obedience of Allah should be one's first and final goal. Anyone who prefers anything to Allah and His obedience surely will be tormented thereof.

(b) Mtu anapaswa kukubali kwa moyo wote ushauri wa ndugu yake mwenye huruma, kwa kuwa katika kukataa ushauri wa mshauri wake kuna uharibifu kamili na maangamizi kamili.

(b) One should whole-heartedly accept the advice of his compassionate brother, as in rejecting his counselor advice there rests complete destruction and perfect ruin.

(c) Kujutia kunakuwa bure ikiwa Qadar ya Mwenyezi Mungu tayari imekwisha kutokea.

(c) Regretting goes in vain if the Divine Decree is already done.