According to some reports, the story most likely takes place in Saba or Yemen. Historians have different theories as to the location of this garden, but we shall not examine this detail as it does not add value to the lessons to be learnt from this story.
According to reports, there was an old man who owned an orchard that bore plentiful fruit. Every season, at harvest time, he would give the first cut of his crops to the poor and needy and only used what remained. This practice was so renowned that the poor looked forward to every harvest season. As with the characteristics of pious people, the old man was also extremely generous in giving charity and taking care of the needy.
The man had three sons, and when he passed away, they inherited his orchard. However, they did not inherit his piety and generosity, and resented the idea of having to share their wealth with the poor. They felt a sense of entitlement to all the fruits there, overlooking that this was the bounty of Allah that they should, as believers, share with the less fortunate.
Therefore, after some time, the brothers decided to break from tradition and bar the poor people from entering the orchards during the harvest season. In fact, they even went further, swearing to pluck the fruits in secret in the early morning, so that none would be left for the poor. At no point in their scheming did they remember to mention “Insha Allah” (if Allah wills).
Verily, We have tried them as We tried the people of the garden, when they swore to pluck the fruits of the (garden) in the morning, Without saying: Insha’ Allah (If Allah will). (Al Qur’an 68:17 – 68:18)
One of the brothers was not comfortable with this plan. He wanted to continue the legacy left by his father, but he did not voice his opinion strongly enough, nor did he prevent his brothers from implementing their plan. Eventually, not only did he fail to counsel his brothers adequately, but he also followed them to the garden when they wanted to execute their evil plan.
It is also noted that like most of the stingy and greedy, the brothers were not thankful for the blessings of Allah. They attributed the abundant harvest to their own skills and abilities, without giving due recognition that the trees only bore such beautiful fruits because of the power of Allah.
The gardens bore abundant crops, and giving the best in charity would not have deprived the brothers in the least. However, their discontentment sickened their hearts with the disease of stinginess, accumulation and love of dunia. Such are the characteristics of the stingy: they fail to attribute their provisions to Allah, always feel shortchanged and deprived, and always hunger for more.
One day, during the blackness of the night, Allah caused the garden to catch fire. All the trees were razed to the ground, leaving everything in cinders.
Then there passed by on the (garden) something (fire) from your Lord at night and burnt it while they were asleep. So the (garden) became black by the morning, like a pitch dark night (in complete ruins). (Al Qur’an 68:19 – 68:20)
The brothers were unaware of this disaster. As soon as morning broke, they called to one another and set forth secretly but confidently to reap the harvests of the garden in secret.
Then they called out one to another as soon as the morning broke, Saying: “Go to your tilth in the morning, if you would pluck the fruits. So they departed, conversing in secret low tones (saying), No Miskin (poor man) shall enter upon you into it today. And they went in the morning with strong intention, thinking that they have power (to prevent the poor taking anything of the fruits therefrom). (Al Qur’an 68:21 – 68:25)
Imagine their shock when they saw their beautiful orchard in ashes. Not a single remnant remained. Their plan backfired, and while there was nothing left for the poor, they were also deprived of the entire harvest themselves. With the trees destroyed, it meant that there would not be any future harvests until the garden was rehabilitated, if it were even at all possible.
But when they saw the (garden), they said: “Verily, we have gone astray,” (Then they said): “Nay! Indeed we are deprived of (the fruits)!” The best among them said: “Did I not tell you: why say you not: Insha’ Allah (If Allah wills).” They said: “Glory to Our Lord! Verily, we have been Zalimun (wrong-doers).” Then they turned one against another, blaming. They said: “Woe to us! Verily, we were Taghun (transgressors and disobedient).” (Al Qur’an 68:26 – 68:31)
This was a very bitter lesson, but the brothers realised that they had only themselves to blame for Allah’s punishment. At that point, all of them felt guilt and remorse, and turned to Allah in sincere repentance for their sins, for they understood that what they had attempted to do was both wrong in this world, and would have grave penalties in the hereafter.
“We hope that our Lord will give us in exchange a better (garden) than this. Truly, we turn to our Lord (wishing for good that He may forgive our sins and reward us in the Hereafter). Such is the punishment (in this life), but truly the punishment of the Hereafter is greater if they but knew.” (Al Qur’an 68:32 – 68:33)
According to some accounts, Allah accepted their repentance and in time, their gardens were restored back to their former glory. This time, the brothers, having learnt their lesson, were careful to continue acting out as their father wished, and gave in charity generously and never deprived the poor anymore after that. Allahu Alam (Allah knows best).
Lessons to be Learnt
Everyone is tried by Allah, some with a heavy examination. Some of us are tried in hardship and some of us are tried in ease. Some of us are tried with the things that we love.
For the brothers, their beloved garden of fruit was their trial. They became stingy and greedy, when the correct action would have been to attribute all the yield to the generosity of Allah and to display their gratitude by offering part of the harvest to the poor. The constitution as commanded by Allah to bless one’s income is to take care of the needy, putting their needs above his. The brothers, who were already wealthy in their own right and did not want for anything, flagrantly disobeyed this command.
When their stinginess increased to the extent that they wanted to take extra effort just to deprive the poor, Allah punished them. He took away the source of their arrogance and income. This was their torture for them on this earth, and the Qur’an warns us of a more grievous torture in the hereafter.
The stingy are cheap on themselves, miserable and never contented. They constantly worry and fear that they will not have enough. It does not matter how much money they have in their accounts and how vast their assets are. Their lack of gratitude makes them constantly feel in poverty, and therefore unwilling to share any of their assets with those who are genuinely in need. In being so calculative, tight fisted and fearful of their provision, the stingy lack the trust in Allah to provide for them, which often is a self-fulfilling wish.
Stinginess has two prices: Allah will send him a calamity in this life, and in the hereafter, he will be punished with what he was stingy with.
And let not those who [greedily] withhold what Allah has given them of His bounty ever think that it is better for them. Rather, it is worse for them. Their necks will be encircled by what they withheld on the Day of Resurrection. And to Allah belongs the heritage of the heavens and the earth. And Allah, with what you do, is [fully] Acquainted. (Al Qur’an 3:180)
The story of Qarun also comes to mind, for the behavior of the brothers bore similarity to Qarun’s, even though their wealth was of a lesser degree. They suffered the disease and the trial of the rich people in claiming their wealth was due to their intelligence and effort, when in reality, all ability and bounty originates from Allah. This then leads to selfishness and stinginess.
The brother who took the middle path also had all his crops destroyed. Had he spoken out against the oppression and plots of his brothers, the outcome might have been different. Similar to the story of The Sabbath Breakers, one who does not actively prevent a wrong will suffer the same consequences as the wrongdoers. Hence, we should not be a part of any wrongdoing, oppression or zulm, rather, we should speak the truth and warn others (in the manner prescribed by Islam) to desist from their wrongdoing.
Here, not only was the dissenting brother passive, he eventually participated in the wrongdoing, which is why he was not spared from Allah’s punishment. On the contrary, one who advises and warns others, and does his share of preventing the wrongdoing, will be spared. Apply this to our own personal interactions, when we see our friends indulging in wrongdoing, do we encourage, discourage or participate?
May Allah protect us from stinginess, greed and arrogance, and may He give us the strength and ability to command the right and to prohibit the wrong.
Please note: there is specific protocol under Islam when commanding the right and forbidding the wrong. Please consult with a learned person or a scholar so that when implementing this duty, we do it in the correct way and with wisdom.
