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View Full Version : Surah kahf verse of the garden

10-02-2022, 12:21 PM
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
In the Name of Allah, The Beneficent, The Merciful
The Parable of an Ungrateful and a Grateful Man
Story of Two garden
Surah Al-Kahf – Verses 32 - 36
وَاضْرِبْ لَهُم مَثَلاً رَجُلَيْنِ جَعَلْنَا لاَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَابٍ وَحَفَفْنَاهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعاً
كِلْتَا الْجَنَّتَيْنِ ءَاتَتْ اُكُلَهَا وَلَمْ تَظْلِم مِنْهُ شَيْئاً وَفَجَّرْنَا خِلاَلَهُمَا نَهَراً
وَكَانَ لَهُ ثَمَرٌ فَقَالَ لِصَاحِبِهِ وَهُوَ يُحَاوِرُهُ أَنَاْ أَكْثَرُ مِنكَ مَالاً وَأَعَزُّ نَفَراً
وَدَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لّـِنَفْسِهِ قَالَ مَآ أَظُنُّ أَن تَبِيدَ هَذِهِ أَبَداً
وَمَآ أَظُنُّ السَّاعَةَ قَآئِمَةً وَلَئِن رُّدِدتُّ إِلَي رَبّـِي لاَجِدَنَّ خَيْراً مِنْهَا مُنقَلَباً
32. “And (O’ Prophet!) coin for them a parable: Two men, We made for one of them two gardens of vines and We surrounded them with date-palms and We placed between them tillage.”
33. “Both of the gardens gave their fruits and withheld naught thereof: and We caused a river to gush forth in their midst.”
34. “And he had fruits (in abundance), so he said to his companion, as he was conversing with him: ‘I have greater wealth than you, and am mightier in respect of men’.”
35. “And he entered his garden while he was unjust to himself. He said: ‘I do not think that this will ever perish,”
36. “And I do not think that the Hour (of Resurrection) will come, and even if I am returned unto my Lord, I shall surely find a better than this a resort’.”
The second story is that of a man upon whom Allah (SWT) bestowed His blessings and bounty. The man became absorbed in his new fortune, forgetting completely who granted it to him, and responding with challenge and doubt. Money or trial of wealth had seduced him and distracted him from turning to Allah (SWT) and he considered the hereafter not to be true.
Allah ta’ala gives us a vast image of this garden, it was: full of plants, grapevines, trees, crops, and was so thick with plantation. These types of plants were the most special and most valuable to the Arabs. Imagine the garden was mainly of grapevines, the outside was surrounded by date palms and the middle had various crops.
Most important of all was water, the cause of the life of every thing, and in gardens and farmings there, in particular, it was available enough, since, as the verse says:
“…and We caused a river to gush forth in their midst.”
The vegetation was the maximum that the gardens could produce and there was nothing short in it. Not only this, but each of the two gardens had a river–not just an ordinary stream or body of water, but rivers that were gushing forth with fast flowing water.
Imagine, how huge the gardens must have been if the rivers were flowing with such power! And since there was such an abundance of water, it displays how green and lush the garden was and how the garden was irrigated naturally.
The Disease of Arrogance
If you were given all of these blessings: a garden with rivers, grapevines, crops and plants that produces fruit in abundance and brings wealth, how would your attitude be? Allah ta’ala shows us the attitude of this man:
He said to his companion, أَنَا أَكْثَرُ مِنكَ مَالًا “I have more wealth than you.” Imagine the arrogance and attitude of this man; because Allah ta’ala gave him so much of this dunya, he began to look down upon his companion.
And he said:
وَأَعَزُّ نَفَرًا “and I am more in man power,” He is referring to his servants, his children, his friends. Similar to now a days when nobility is recognized by crops, wealth, and servants so we see how wealthy and powerful this man was. Wealth and people are connected in this ayah, because when one has wealth, people will automatically surround you because of they are attracted by the money. But as soon as the wealth decreases, the people decrease as well.
Oppressing Oneself
Little by title, as it is usual, these thoughts went on to be upper and upper in him, so much so that he considered the world was eternal and his wealth and honour were perpetual for him. So, he proudly entered his garden.
He looked round unto the green trees therein, the branches of which had come down unto the ground because of the height of the fruits, and unto the ears of corn, which were spread clinging every side, when he was listening to the sound of the river which was flowing forward, watering the trees, he neglectfully said that he did not think that destruction and mortality could fall over it.
The verse says:
“And he entered his garden while he was unjust to himself. He said: ‘I do not think that this will ever perish,”
He went even further than that and, since the eternity of this world contrasts the fulfillment of Resurrection, he thought of the denial of Hereafter and said:
“And I do not think that the Hour (of Resurrection) will come…”
He thought that these ideas are some things that a group of people had invented to please themselves.
Then, he imagined if there were a resurrection in the course he would have a high rank and personality, and he added:
“…and even if I am returned unto my Lord, I shall surely find a better than this a resort’.”
He was wandering in these useless imaginations, and every moment he added some new vain words to his former undue words. Then his faithful friend began speaking and rejected his vain statements, which will be dealt with in the following discussions.
Why was he so confident? It is due to the fact that he was given these blessings in the dunya, so he assumed that the aakhirah would hold better for him. Many times people assume that because they receive wealth, children and success from Allah, that Allah is pleased with them. This man, in the height of his arrogance and denial, is deceived by his possessions and assumes that he holds a high position in the sight of Allah.

Saying Ma Sha Allah

Surah Al-Kahf – Verses 37 - 41
قَالَ لَهُ صَاحِبُهُ وَهُوَ يُحَاوِرُهُ أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِن تُرَابٍ ثُمَّ مِن نُطْفَةٍ ثُمَّ سَوَّاكَ رَجُلاً
لَكِنَّ هُوَ اللَّهُ رَبّـِي وَلآ اُشْرِكُ بِرَبّـِي أَحَداً
وَلَوْلآ إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَآءَ اللَّهُ لاَ قُوَّةَ إِلاَّ بِاللَّهِ إِن تَرَنِ أَنَاْ أَقَلَّ مِنكَ مَالاً وَوَلَداً
فَعَسَي رَبّـِي أَن يُؤْتِيَنِ خَيْراً مِن جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا حُسْبَاناً مِنَ السَّمَآءِ فَتُصْبِحَ صَعِيداً زَلَقاً
أَوْ يُصْبِحَ مَآؤُهَا غَوْراً فَلَن تَسْتَطِيعَ لَهُ طَلَباً
37. “His companion said to him, as he was conversing with him; ‘Do you disbelieve in Him Who created you from dust then from a sperm-drop, then He fashioned you a (complete) man?”
38. “But, as for me He, Allah, is my Lord, and none do I associate with my Lord.”
39. “And why did you not say when you entered your garden: ‘As Allah will, there is no power except in Allah’? If you see me less than you in wealth and children.”
40. “Yet it may be that my Lord will give me better than your garden, and will send on it (your garden) a thunderbolt from heaven so that it becomes an even slippery ground without plant.”
41. “Or its water will be sunk (into the earth), so that you will never be able to seek it out.”
The faithful companion waited silently and was listening to the words of that haughty man in order that he would say whatever he had in his inside.
Then he answered him all the same time, as the verse says:
“His companion said to him, as he was conversing with him; ‘Do you disbelieve in Him Who created you from dust then from a sperm-drop, then He fashioned you a (complete) man?”
In other words, this the Lord Who, at first, created man from soil. He caused the nutritious material existed in the soil to be absorbed by the roots of the trees. The trees in turn became the food of animals, and man consumed from the plant as well as the meat of the animals.
His life-germ was made up of them. In the womb of the mother, the life-germ developed its different stages of perfection until it became a complete man. A human being that is superior to all the existing things of the earth.
He can contemplate, think, make decision, and subject rather everything under his control. Yes, the change of worthless dust into such a wonderful being, with those different complicated organs of his body and soul, is one of the great reasonings of Unity.
Then, in order to break the infidelity and pride of his companion, the faithful man said that he boasted and was proud of his belief that Allah was his Lord.
The verse, from the tongue of the faithful man, says:
“But, as for me He, Allah, is my Lord, and none do I associate with my Lord.”
He told his faithless friend who boasted that he had garden, farming, fruit and water in abundance, that he was honoured that his Lord, his Creator, and his Sustainer was Allah.
He added that his companion glorified the life this world while he glorified his belief, faith, and monotheism, as the holy verse continues saying:
“…and none do I associate with my Lord.”
After pointing to the subject of Unity and infidelity which are the most important subjects in the fate of man, again he reproached his faithless companion, and said:
“And why did you not say when you entered your garden: ‘As Allah will…”
Why did you not consider all of these from the side of Allah and you did not thank for His bounties? And why did you not say that there is no power and ability save from the source of Allah?
He advised his companion to say “Ma sha Allah, la quwwata ila billah,” pointing to the fact that these blessings were from Allah and not from his own self.
Our lesson? When we receive a blessing, instead of stating things like “wow!”, say Ma sha Allah, what Allah has willed, because Allah gave us the ability and He is the One who granted it for us. One of the Salaf said, “Whoever is delighted with something in his circumstances or his wealth or his children, let him say, `Ma sha Allah, la quwwata ila billah, That which Allah wills! There is no power but with Allah!” Furthermore, the scholars state that saying Ma sha Allah protect the blessing from the evil eye (hasad).

Then the verse in this regard says:
“…there is no power except in Allah’?…”
You have ploughed the earth, scattered the seed, planted the shoot, guarded the trees, and provided every necessary thing for them on time in a manner that they grew like that. All of these activities have been done by means of the usage of the abilities, possibilities, and means that Allah has given you. You have nothing of yourself, and without Him you are naught.
Then, he added that it did not matter:
“…If you see me less than you in wealth and children.”
“Yet it may be that my Lord will give me better than your garden…”
We learn another attribute of this righteous man: he was a positive thinker. He states, “Perhaps Allah will me something better than your garden.” He was not jealous of the man nor did he pity himself, but rather he relied upon Allah to grant him better in this life and the next.
He then mentions to his companion, “and that He will send a calamity on you garden (by way of reckoning) from heaven, making it (but) slippery sand!”, meaning Allah will send a calamity from the sky due to your ungratefulness. زَلَقًا means the turning of feet on stone, so his gardens that were so lush, so green would become barren like a stone. Another meaning of this can be that it will turn into quick sand so that nothing could grow on it.
“Or the water of the garden will run off underground so that you will never be able to find it.” (41)
The man advises that his garden will not be replenished, that even if the man wanted to bring his land back, he would not be able too because it would be completely destroyed due to his ungratefulness and disbelief. This is a polite but firm warning of the punishment of Allah, which is an essential element of complete naseeha.
The Arabic term /husban/, used in this holy verse, originally is derived from /hisab/ (calculation); then it has been used in the sense of the arrows which are counted at the time of shooting. It has also been applied with the meaning of ‘the punishment which comes upon persons on reckoning’, and the purpose in the above mentioned verse is this very meaning.
The Qur’anic word /sa‘id/ means ‘the sand, or dust on the surface of the earth’ It is originally taken from /sa‘ud/ (a calamity).
The Arabic term /zalaq/ means an even land without any plant so that the foot may slip on it. (It is interesting that today, in order to fix the running sands and prevent the towns to be buried under the storms of sand, people try to grow some plants and trees on such lands so that they can control them, and deliver them from the state of being slippery.
Indeed, that faithful and monotheist man warned his proud companion that he could not attach and depend on those bounties, because none of them was reliable.
In fact he says that he has seen with his own eyes or, at least, has heard with his own ears that sometimes the heavenly thunderbolt, in a short moment, turns gardens, houses, and farms into a heap of soil, or a dry land without any water and any grass.
And also you may have heard or seen that sometimes a sharp earthquake may ruin the irrigation and make springs dry so that they cannot be mended.
When you know these clear facts, what is this pride and haughtiness for? You who have seen these events, why do you attach to them? Why do you say that you do not believe that these bounties will perish? But they will be eternal. What an ignorance and stupidity!
The Prophet of Islam (S) said that if a servant says ‘that which Allah pleases’ and ‘There is no power except in Allah’, when He bestows on him wealth and children, Allah may repel his calamities and disquiet from him so that he obtains his (good) wishes. Then he (S) recited this verse.1
Some Islamic traditions denote that the recitation of the holy phrase
“There is neither might nor strength but in Allah”
causes afflictions to be repelled and bounties to last long, and it is a treasure out of the treasures of Heaven.

True Help and Victory is Always from Allah
Surah Al-Kahf – Verses 42 - 44
وَاُحِيطَ بِثَمَرِهِ فَاَصْبَحَ يُقَلّـِبُ كَفَّيْهِ عَلَي مَآ أَنفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَي عُرُوشِهَا وَيَقُولُ يَا لَيْتَنِي لَمْ اُشْرِكْ بِرَبّـِي أَحَداً
وَلَمْ تَكُن لَّهُ فِئَةٌ يَنصُرُونَهُ مِن دُونِ اللَّهِ وَمَا كَانَ مَنتَصِراً
هُنَالِكَ الْوَلاَيَةُ لِلَّهِ الْحَقّ-ِ هُوَ خَيْرٌ ثَوَاباً وَخَيْرٌ عُقْباً
42. “And his fruits were enwrapped (into destruction), so he began wringing his hands for what he had expended in it, and it was fallen down upon its trellises, and he was saying: ‘Alas me! Would I had not associated with my Lord any one!’”
43. “And he had no troop to help him as against (the wrath of) Allah, nor could he help himself.”
44. “Thereover protection belongs only to Allah, the True; He is best rewarding, and best for consequence.”
A terrible violate storm, or a horrible ruinous earthquake, in a short time, destroyed the faithless man garden
The verse says:
“And his fruits were enwrapped (into destruction)…”
The Arabic term /’uhit/ is from the root /’ihatah/ which, in such instances, means ‘an encompassing punishment’, the result of which is a complete destruction.
In the next morning, when the owner of the garden, with a series of desires and imaginations, went toward his garden in order to visit it and enjoy its products, approaching it, he encountered a dreadful scene, so terrible that his mouth dried because of wonder and his eyes became dim and motionless.
He could not know that he was observing that scene in dream or in vigilance. The trees had utterly dropped on the ground, the cultivations had became upside down, and there was seen little of life therein.
As if there were no pleasant garden and green tillage there. The doleful moans of owls were heard in its ruins. The man’s heart started its palpitation sharply, and his face grew pale. The saliva dried in his mouth, and whatever of pride and arrogance was in his heart and his mind suddenly dispersed.
As if he had got up from a long and deep sleep. He was thinking of the heavy expenses he had earned from every side in his lifetime and had expended in it.
The verse says:
“…and he was saying: ‘Alas me! Would I had not associated with my Lord any one!’”
More lamentable than this it was that, at the time of confronting this calamity, he was perfectly alone and had no one to help him for this great damage and grievous affliction.
The verse says:
“…nor could he help himself.”
In fact, in this event all his arrogant imaginations disturbed and proved to be nonsensical. On one side, he used to say that he never believed that his great capital and abundant wealth would have annihilation, but he saw its annihilation with his own eyes.
On the other side, he arrogantly boasted to his faithful monotheistic companion and said that he was more powerful than him from the point of wealth and men. But, after this event, he observed that none was his helper.
On the third side, he depended on his own power and considered his ability illimitable. But, after that he became in lack of everything in that event, he comprehended his great mistake, because he had nothing in his disposal to compensate a part of that great damage.
This story teaches us that never forgot that "Allah has power over everything": He gives life and also death: He causes the rise and the downfall: It is by His command that the seasons change. Therefore, O disbelievers, if you are enjoying prosperity today, you should be under no delusion that this condition will remain for ever. That God, by Whose command these things have been bestowed on you, has the power to snatch away all this by another command.
Recap of the Story of the Two Men
Allah ta’ala begins by telling the Prophet sal Allahu alayhi wa sallam to the people the story of two men. What does this show? Story telling is a very effective means to convey the message and this is the command of Allah azza wa jal: tell the story. This is an art that we can teach not only children, but everyone, about the deen of Allah ta’ala. Good stories have morals that we can relate to our lives, and everyone enjoys a good story.
Allah ta’ala then describes the gardens in detail; such imagery in the story. Why with such details? Sometimes what you do not see is seen by others; if our intention is to explain and describe Allah’s Creation: this is the best way to help one reflect.
· The garden: We live in a concrete jungle today, but simply try and imagine how amazing this garden was. It was in full bloom, with vines and trellises surrounding it and rivers flowing through it.
· The man’s crime: He did not commit major kufr, but the kufr that is to deny the blessings of Allah. He said in ayah 36,”if I am brought back to my Rabb“, he believed in Allah–he knew there was a Rabb–but he denied the blessings of Allah.
· Their companionship: while one man was boasting about his worldly possessions, the other was a righteous believer with tawakkul in Allah. One friend had no yaqeen in his hereafter and the other was so focused. One is stuck in the worldly garden and the other is connected with Allah ta’ala. Notice that these two seemingly opposite men are still companions and we learn many lessons of hikmah and da’wah in this story. This story helps us learn how to deal with those who are in love with the dunya. Also, the righteous man advises him to say “mashaAllah la quwwata ila billah.” Many times we may feel embarrassed to say things like “mashaAllah” around family or friends who are not practicing, but this is the haqq (right) of companionship: to remind each other of Allah ta’ala. Furthermore, this righteous man uses analogies to help his friend see the dhulm he was committing.
· The outcome: the garden was destroyed as a lesson for this man, a reminder, that Allah ta’ala is the One who Gives and just like He gave He can easily take away.
Reflect on what you have learned from the story of the two men in the garden.

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10-02-2022, 12:31 PM
Got it from http://www.falahallah.blogspot.com

10-03-2022, 08:27 PM
Who are the greatest losers in respect of (their) deeds? Are the sinners included with them? -

https://islamqa.info/en/177191 https://islamqa.info/en/answers/1771...uded-with-them

worship of anything other than Allah, and it is known that the verse was originally revealed about the disbelievers, and the inclusion of the followers of innovation under that heading is done of the basis of analogy.


The hadeeth of ‘Abdullah ibn ‘Umar (may Allah be pleased with him) – which states that the Messenger of Allah (blessings and peace of Allah be upon him) said: “O Allaah, have mercy on those who shaved their heads.” They said: And those who cut their hair, O Messenger of Allaah? He said: “May Allaah have mercy on those who shaved their heads.” They said: And those who cut their hair, O Messenger of Allaah? He said: “And those who cut their hair” (narrated by al-Bukhaari, 1640; Muslim, 1301) – has nothing to do with shaving or cutting the beard; rather it undoubtedly has to do with exiting ihram following ‘Umrah or Hajj by shaving the hair of the head. We do not think that any Muslim would dare to say that shaving (when exiting ihram) includes shaving the beard. The one who says that is extremely ignorant and he should be taught and disciplined, because he has spoken about Allah, may He be exalted, without knowledge. If the one who said that is someone who claims to have knowledge, then undoubtedly his saying that is a mockery and is toying with the verses of Allah and distorting the words.

And Allah knows best.

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