وَاضرِب لَهُم مَثَلًا رَجُلَينِ جَعَلنا لِأَحَدِهِما جَنَّتَينِ مِن أَعنابٍ وَحَفَفناهُما بِنَخلٍ وَجَعَلنا بَينَهُما زَرعًا

Draw for them the parable of two men for one of whom We had made two gardens of vines, and We had surrounded them with date palms, and placed crops between them.

EXEGESIS

Waḍrib lahum mathalan (draw for them a parable): mathal means example or likeness. Ḍarb al-mathal means literally to ‘strike an example’ or to tell, speak, or set forth something as an example.

Jannatayn (two gardens) is the dual of jannah which we explained in the previous verse as being a garden the trees of which provide shade.

Aʿnāb (vines) is the plural of ʿinab, meaning grape.

Ḥafafnāhumā (we surrounded them) comes from ḥaffa, meaning to go around something, or in this case surround it, like in the verse, And you will see the angels surrounding (ḥāffīn) the Throne (39:75).^{‎[1]Tibyan, 7/41.}

EXPOSITION

This is the second story of the chapter, which seeks to examine the surah’s theme through another lens, to reinforce the lessons and wisdoms for the audience. While reading the story one should keep in mind the theme of the ‘true account’ discussed in the Introduction. The story beautifully sets forth an example of how God’s plan unfolds so that the purpose of testing man is realised. It also illustrates how man’s limited knowledge of the reality of affairs may cause some to develop misguided notions about themselves and the world around them.

Draw for them the parable of two men: the address here is to the Prophet, who is tasked with relating the parable to the people. It is not clear if the example is of two men who actually existed, or if it is just a fictional story for the sake of the parable, although the former is more likely considering the detailed descriptions of the gardens and the specific fruits it produced, and so on.^{‎[2]Mizan, 13/308. See also Alusi, 8/260.}

We do not know who exactly the two men were, though the exegetes have offered various theories (see Review of Tafsīr Literature). What is apparent from the story is that they knew each other for some time and were probably close friends at some point. This story is slightly different to the other stories in the surah; it is more vague and more general, and seems to be based on relatively unknown individuals, unlike the other stories. Perhaps this is why it begins with Draw for them the parable.

Them is said to be referring to the wealthy elite who asked the Prophet to distance himself from the poor,^{‎[3]Muhit, 7/173.} but this is unlikely. It apparently intends those who have just heard the previous story of the People of the Cave and the warning of verse 28. This story is meant to explain those lessons through a parable. For example, one might have been left wondering: why is it that God caused the People of the Cave to die soon after they had woken? This story illustrates how fleeting the life of this world and its possessions are, and that they bear no significance in the true purpose of man’s existence. A parable of two men, one wealthy in possessions, another rich with faith, the final outcome has nothing to do with their worldly belongings. The one who understands the ‘true account’ will see this reality and will not turn his gaze away from his Lord to look longingly towards the fleeting adornments of this life.

For one of whom We had made two gardens of vines: a vineyard is both a labour and capital-intensive endeavour, as it requires investment in the materials needed for growing and supporting the grapes, and labourers to care for, pick, and process the fruit. This serves to indicate that the owner was a wealthy man with many employees, as also explicated in verses 34 and 42.

The most significant thing to note here is that God tells us how there were two men and two gardens, yet instead of giving each man one garden He purposefully gave one of them two.^{‎[4]This becomes even more clear when we note that God has declared He has given the garden instead of saying one of them had two gardens. See also Mizan, 13/309.} A person’s initial reaction might then be to question His wisdom in doing so, and perhaps even His justice. Yet consideration of the surah and its theme will cause a reader to realise that there was a deep and profound reason for God’s action. By giving one man less and another more, He has effectively tested both men, which is the reason why they have been placed on this earth and in this life. The rich man is tested by wealth, the other by poverty. Man’s purpose is not to tend gardens, or collect wealth and employees; it is only to acquire God-wariness (taqwā).^{‎[5]See also the commentary on verse 35.}

Also noteworthy is that God has placed Himself as the subject of all the verbs here, declaring that the man’s wealth was all bestowed by Him, as well as the layout of the garden and the farmlands. This also teaches us that wealth is not something that should be boasted about, as it is given by God.^{‎[6]See Razi, 21/462.}

And We had surrounded them with date palms: apparently, having trees around crops is a good way to boost the production and keep the soil healthier. The practice is known today as agroforestry, although it has been practiced for a long time, especially for vineyards.^{‎[7]Zamakhshari, 2/721, notes this being practiced in the vineyards of his time by the wealthier farmers.} It also acts as an adornment, making the farmland more aesthetically pleasing.^{‎[8]Razi, 21/462.} Of course, the date palms were also in and of themselves another source of wealth as well.

And placed crops between them: this means there was good farmland between the two gardens, which produced various types of crops. It also tells us that all of the land was fertile and none of it was unbeneficial.^{‎[9]Baghawi, 3/192.} In short, the gardens and the farmlands in between them produced great wealth for the rich man.

REVIEW OF TAFSĪR LITERATURE

The scholars have related various opinions about who exactly were the two men of this story:

1. According to some reports attributed to Ibn Abbas, the two men being referred to in the verse were the sons of an Israelite king who left the gardens as inheritance for his sons and one of them unjustly took the share of the other.^{‎[10]Tabrisi, 6/722-723, who does not consider this account very likely.}
2. They were two Jews, both of whom inherited 4000 dinars, one spending it to buy land, a house, to marry, and get a servant, whilst the other spent it all on charity.^{‎[11]Thalabi, 6/169-170; Zamakhshari, 2/720; Baghawi, 3/191.}
3. They were two business partners who divided their profits, one invested it in business and succeeded, the other gave it away in various charitable efforts in the way of God. The charitable man then came to his wealthy former partner and asked to be entered into his employment, after which the conversation of this surah ensued.^{‎[12]Qurtubi, 10/399-400.}
4. They were two Meccan brothers from the tribe of Banī Makhzūm. One was a believer, Abū Salamah ʿAbd-Allāh ibn ʿAbd al-Asad, who was married to Umm Salamah before the Prophet. The other brother was a disbeliever and his name was al-Aswad.^{‎[13]Thalabi, 6/169; Zamakhshari, 2/720-721; Baghawi, 3/191; Qurtubi, 10/399. Qurṭubī says they are the two men who inherited 4000 dinars each.}

It has also been claimed that they were the same as the two men mentioned in 37:51-57.^{‎[14]See for example Tabrisi, 6/728; Thalabi, 6/169.}

It seems more likely if they were brothers that they would have been referred to as such (akhawayn) instead of as two men (rajulayn). In any case, such details are not important and none of these opinions seem reliable.

INSIGHTS FROM OTHER TRADITIONS

1. Someone in the crowd said to Him, “Teacher, tell my brother to divide the inheritance with me.” Jesus said to him, “Man, who appointed Me a judge or an arbitrator between you?” Then He said to them, “Take heed and beware of covetousness. For a man’s life does not consist in the abundance of his possessions.” And He told a parable to them, saying, “The land of a rich man produced plentifully. He thought to himself, ‘What shall I do, for I have no room to store my crops?’ “Then he said, ‘This I will do: I will pull down my barns and build greater ones, and there I will store all my grain and my goods. And I will say to my soul, Soul, you have many goods laid up for many years. Take rest. Eat, drink, and be merry.’ “But God said to him, ‘You fool! This night your soul will be required of you. Then whose will those things be which you have provided?’ “So is he who stores up treasure for himself, and is not rich toward God.”^{‎[15]Luke 12:13-21}

[1] Tibyan, 7/41.
[2] Mizan, 13/308. See also Alusi, 8/260.
[3] Muhit, 7/173.
[4] This becomes even more clear when we note that God has declared He has given the garden instead of saying one of them had two gardens. See also Mizan, 13/309.
[5] See also the commentary on verse 35.
[6] See Razi, 21/462.
[7] Zamakhshari, 2/721, notes this being practiced in the vineyards of his time by the wealthier farmers.
[8] Razi, 21/462.
[9] Baghawi, 3/192.
[10] Tabrisi, 6/722-723, who does not consider this account very likely.
[11] Thalabi, 6/169-170; Zamakhshari, 2/720; Baghawi, 3/191.
[12] Qurtubi, 10/399-400.
[13] Thalabi, 6/169; Zamakhshari, 2/720-721; Baghawi, 3/191; Qurtubi, 10/399. Qurṭubī says they are the two men who inherited 4000 dinars each.
[14] See for example Tabrisi, 6/728; Thalabi, 6/169.
[15] Luke 12:13-21