In the name of God, the Merciful, the Beneficent
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!” 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 give requital.
Set forth to them a simile about the life of this world: (it is) like the water which We send down from the skies, and which is absorbed by the plants of the Earth. (In time) they turn into dry stubble which the winds blow freely about. It is God alone who has power over all things. Wealth and children are the adornment of the life of this world: but the things that endure, good deeds, are of far greater merit in your Lord’s sight, and a far better source of hope.
(The Cave, “Al-Kahf,” 18: 42-46)
Earlier we discussed the story related in the Surah, showing two friends, one of whom is rich, having two vineyards and a plantation, with abundant water, while the other is poor. The rich man is arrogant, thinking that his wealth guarantees him a position of favor in the hereafter, should there ever be a life after this one. The other is content with what he has been given by God, believes in Him and hopes to fare well in the hereafter. He remonstrates with his rich friend about his arrogance and tells him that material wealth is of transient nature, but the other pays no heed.
As told in the Surah, the story takes us suddenly from the scene of growth and prosperity to one of destruction and barren fields, 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!”
The whole scene is raised before our eyes, and we see all the fruit of the gardens destroyed, as though the calamity has befallen it from all sides, leaving nothing of it untouched. The whole gardens are totally destroyed with its 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 labor 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 a word indicating 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 Surah 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 give requital.”
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 overwhelms all.
Now the Surah draws another scene showing life on Earth in its totality, and we realize that it is similar to those destroyed gardens. It is of fleeting nature, lasting only a very short while and having no solid substance: “Set forth to them a simile about the life of this world: (it is) like the water which We send down from the skies, and which is absorbed by the plants of the Earth. (In time) they turn into dry stubble which the winds blow freely about. It is God alone who has power over all things.”
This scene, with all its movement, is shown rapidly to enhance in us the feelings of a transitory life, shortly ending with death. Here we see water coming down from the skies, but it does not run or form watercourses. It is immediately absorbed by plants, but these plants do not grow, nor do they give any ripe fruits. It is all destroyed, becoming nothing more than dry stubble, blown away by the winds. The whole duration of life is thus ended within three short sentences. The original Arabic text uses all forms that indicate rapid transition from one stage to the next: the fall of water, then its absorption by plants, and then its blowing away by the wind. How short is life, and how worthless.
Having shown this scene of the present, transitory life to full effect, the Surah makes a contrast between the values to which people attach great importance in this life and those which have the upper position at all times. All this is stated from the point of view of the divine faith: “Wealth and children are the adornment of the life of this world: but the things that endure, good deeds, are of far greater merit in your Lord’s sight, and a far better source of hope.”
Wealth and children are the most important things people covet in this life. Islam does not forbid enjoying these provided that they are derived through legitimate means. Moreover, it gives them their appropriate value in relation to the everlasting life to come.
They are adornments, but not criteria to evaluate people with. It is not right that people’s status should be measured according to what they have of these. True value should be given to what endures, and that means all good works, including words, actions and worship.
People’s hopes are normally very closely linked to wealth and children. However, the deeds that endure, i.e. good works, bring better reward and fulfill greater hopes. Hence the believers should look to these for a more wholesome fulfillment of their hopes. They are bound to receive their result and reward on the Day of Reckoning.
In all this we see a consistent line, starting with the directive to the Prophet to remain patient and content “with those who call on their Lord morning and evening, seeking His countenance.” We also see the same message imparted in the story of the two gardens and the two friends, as well as in the scene showing the value of the present life. This is all perfected with this last statement explaining the values of this life and those of the life to come. All this serves to put human values in the proper perspective.
