Story of Two Gardens in Surah Kahf: Learning the verses of the Quran reveals that every word is a pearl, the likeness of which cannot be anywhere in this world or in any other book written by anyone. Each and every verse of the Quran is a miracle unto itself. As a result, each verse of the Quran has a special meaning for Muslims, who revere it as a result.

Regarding this, several Surahs of the Quran are renowned for their unique advantages and the kind of significance they possess in terms of substance. Surah Kahf is a Surah that offers many lessons to Muslims, and as such, it has a special place in the hearts of Muslims. The Surah Kahf is made up of four stories that are:-

1) Story of the Companions of the Cave

2) Story of Two Gardens

3) Story of Al-Khidr and Musa (A.S.)

4) Story of Dhul Qarnayn

The second story in Surah Al-Kahf (18:32–44) that teaches about the struggles of wealth is titled “The Man with Two Gardens.”

The Rich Man two Beautiful Gardens

It narrates the tale of a wealthy man who was given two exquisite gardens by Allah. It is said that grape vines and date palms surrounded the rich man’s lovely gardens. and there were fields of corn separating them. So bear that in mind: He owned a plot of land that produced two kinds of fruit and, on top of that, grains. It was surely stunning to look at, if not a desirable future investment that promised long-term benefits and profits. As a result of a river that Allah SWT created in the gardens, the rich man’s gardens likewise produced at their highest potential. The wealthy man also owned horses, carriages, silver, and gardens in addition to gardens.

His Boastful Conversation

The wealthy man braggingly mentioned his riches and children during a conversation he had with a companion one day. As a side remark, the Quran mentions riches and children together because they both denote status in the world. The Quran cautions, however, that blessings are not always indications of Divine Favor and cannot shield one from God’s Punishment (as of the following verses: 9:55, 9:85, 23:55-56).

The rich man became haughty and boastful despite obtaining Allah SWT’s blessings and rizq. All of his blessings, in his opinion, were the outcome of his own labor. The wealthy man lost his gratitude and failed to give thanks to Allah for his fortune.

The wealthy man believed that his current prosperity would remain forever. He was so preoccupied with the world’s version of paradise that he had little interest in Jannah, which is the true paradise. As he was taking pleasure in this world’s paradise, the rich guy also had doubts about the hereafter or the resurrection. Despite his skepticism regarding the afterlife or his own resurrection, the wealthy man was sure that, if either occurred, he would discover something superior to his bountiful gardens. The wealthy man also thought that his success and fortune were due to his own merit and that this merit endured after his death. He, therefore, anticipated having affluence and offspring in the hereafter as well.

The rich man talked so highly of himself that he accidentally insulted his companion, but the companion said nothing. The companion, however, was unable to accept the man’s disrespect of Allah SWT. The companion warned the wealthy man against showing disrespect to his Master and reminded the wealthy man of his human origins.

Additionally, the companion vowed not to associate any partners with His lord. This has to do with the wealthy man who made himself an idol in addition to Allah by attributing to himself the success of his flourishing gardens.

The rich man’s companion also urged him to approach his garden with more humility and less haughtiness. The companion advised the wealthy guy to give thanks to Allah SWT and attribute the rewards to Him.

Despite the rich man’s taunt, the companion accepted his qadr and had faith that Allah SWT would provide better for him.

Destruction of Gardens

The rich man’s gardens were ruined as the companion warned him of Allah’s penalties for his haughtiness. The wealthy man was therefore sorry and felt regret.

Conclusion: Wealth is itself a Test

We can infer from this Story of Two Gardens that Allah likewise puts the person who receives money through a test of devotion. Second, we discover that everything in this world is fleeting and ephemeral. All of the world’s pleasures and riches are transitory. Therefore, one must give thanks to Allah and give to those who do not have access to worldly pleasures when they are available.

May Allah protect us from haughtiness and sow the seeds of thankfulness in every one of our hearts. Inshallah

Lessons learned from Story of Two Gardens

The Story of Two Gardens in Surah Kahf tells us a lot of Lessons that we can ponder upon. Some of the Lessons are:

1.  Nonbelievers measure success and failure in terms of riches and power.

2. Nonbelievers reject both the faith and its proponent because they do not apply materialistic principles to the question of faith.

3. The “superiority” of money led the unbeliever to act pompous and careless toward Allah as well as arrogantly toward the believer.

He trespassed by going into his garden and saying:

“I do not think that this will ever perish.” [18:35]

4. Sin is first and foremost wrongdoing and harming oneself.

5. The disbeliever’s lack of comprehension is demonstrated by their belief that the garden will never fade. Their intelligence deficit will be exposed to them on the Day of Judgment. The Koran states,

“And they will say: ‘Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!'” [67:10]

6. Some people think that their possessions are the result of their own hard work and intelligence. They resemble Qarun, the haughty ruler that Allah vanquished and who uttered the following:

“This has been given to me only because of the knowledge I possess.” [28:78]

How many people do you think to believe that their belongings and success in life are the result of their own efforts and skills, oblivious of Allah’s Lordship?

7. One should have greater faith in what is in Allah’s Hand than in their own. One should not put greater faith in Allah than in their wealth, education, or “connections.”

I do not think the Hour will ever come. But if I should be sent back to my Lord, I surely shall find better than this when I return to Him. [18:36]

8. One should not be misled by Allah’s gifts in this life into thinking that He gave them to him because He values him. The good of this world is given by Allah to both believers and disbelievers, but the good of the Hereafter is only given to believers.

9. Wealthy and powerful non-believers frequently exhibit haughtiness, arrogance, and dependence on worldly standards and logic, and they won’t stop short of insulting Allah.

10. In this story of two gardens, those who think they can enter Paradise while disobeying Allah’s rules and regulations are described. There are many more who share the same illusions. Despite the fact that it is incomparably more valuable, they continue to strive for this world because they believe they will get the next one for nothing.

He was arguing with a companion when the following was uttered to him:

“Do you not, then, believe in Him Who created you from dust, then from a drop of sperm (nutfah), and then formed you as a man? [18:37]

11. The disbeliever’s use of material norms as a starting point for his argument was invalidated by the believer using an appropriate type of logical reasoning. Because nutfah is a physical concept, and because no one at that time had any power or riches, the logic of materialism could not be applied.

12. The belief in Allah and His creative power can be used to explain the material issue of creation from nutfah, which the believer employs in his effort to sway unbelievers away from the mere material.

13. Although the unbeliever rejects the Hour, he would not contest Allah’s power to raise the dead if he understood that He created our hearing, sight, understanding, and organs from dust and then nutfah.

14. Remembering that we began from nothing, that we were made of what we consider to be lowly (dust and nutfah), and that we emerged twice from a private portion should make one humble rather than arrogant.

15. A person who recognizes that his or her existence is not a result of themselves or any other living thing should also grasp that Allah is also the source of their blessings and wealth.

16. Because the psychology of its people is tightly tied to worldly concerns, the caller to Allah who lives in a materialistic society should select the approach appropriate to its capabilities and culture.

17. One should be aware of the flaws in the intellectual framework of the unbelievers and work to correct them using a sensible and appropriate strategy.

18. Reminding them of their helplessness to those who have lost sight of their weakness before Allah and have grown arrogant is the correct way to caution them.

19. The pious companion recognized the garden owner’s feeble faith and felt compelled to offer assistance. Similarly to this, believers should show compassion for misguided individuals and be proactive in bringing them to Allah.

20. One of the best methods to bolster someone else’s faith is to describe Allah’s signs in nature.

21. A believer ought to be strong and proud of their beliefs.

22. The believer reaffirmed his confidence in Allah, making an oblique appeal to the unbeliever to move on from the creation of man and reconsider faith, which is the main focus of this debate, rather than to focus on it.

23. The believer claims that he would not associate anyone with his Lord since he is aware that shirk causes good acts to be erased, which results in ultimate loss, and that Allah will never pardon that particular sin [4:116].

24. Saying “Mashallah”. when referring to the outstanding craftsmanship and strength of Allah’s creation, believers use it to demonstrate their respect. People are reminded that Allah is the owner of all things, that all happens as according to destiny, and that only He has the power to cause anything to occur by using this expression in a passionate way. These prompts are helpful because individuals tend to forget their own powerlessness.

25. This could lead to the ascription of partners to Allah if one believes that one’s intelligence, work, or self-effort are the sources of one’s prosperity.

26. Wealthy families shouldn’t place all of their hopes in that person and lose sight of the fact that Allah is the true owner of all wealth. People should not view their employers as powerful independent entities that are able to do a variety of things.

27. Forgetting that their possessions, like all the beauty on Earth, are fleeting is one of the worst errors made by people whose wealth and possessions make them egotistical. In the same way that health gives way to illness, infirmity, and weakness, beauty and youth finally give way to old age.

28. Those who are fooled by their wealth and children are naive since neither wealth nor property will be useful on the Day of Judgment.

29. The wise understand that, should Allah want to withhold His bounties, no one else would be able to restore them. Who else, but Allah, could make this man’s field fertile once more or bring the river back?

30. Keeping in mind their helplessness and poverty, they should submit to Allah and have faith in Him, because everybody experiences only what Allah has predetermined.