So he became rich. Arguing one day with his friend he said: "I have more wealth than you and more powerful kinsmen."
And he had fruit; he therefore said to his companion – and he used to debate with him – “I exceed you in wealth, and am more powerful in respect of men.”
So he had fruit; and he said to his fellow, as he was conversing with him, 'I have more abundance of wealth than thou and am mightier in respect of men.
And so [the man] had fruit in abundance. And [one day] he said to his friend, bandying words with him, "More wealth have I than thou, and mightier am I as regards [the number and power of my] followers!"
And he had property. Then he Said unto his fellow while he spake with him: I am more than thou in substance and am mightier in respect of retinue.
And he had property (or fruit) and he said to his companion, in the course of mutual talk: I am more than you in wealth and stronger in respect of men." [See Tafsir Qurtubi, Vol. 10, Page 403].
And thus he had abundant fruits. He said to his friend, as he conversed with him, “I am wealthier than you, and greater in manpower.”
so the owner had fruit in abundance and he said to his neighbour, while conversing with him: "I have greater wealth than you and I am stronger than you in numbers."
And he had Thamar, and he said to his companion in the course of discussion: "I am greater than you in wealth and have a mightier entourage."
And he had fruit. And he said unto his comrade, when he spake with him: I am more than thee in wealth, and stronger in respect of men.
He had abundant fruits, so he said to his companion, as he conversed with him: ‘I have more wealth than you, and am stronger with respect to numbers.’
so he had fruit. As he spoke with his companion, as he was conversing with him, 'My wealth is more abundant than yours and men have a greater respect for me'
And he had fruit, so he said to his companion while he was conversing with him, "I am greater than you in wealth and mightier in [numbers of] men."
Both gardens would yield fruits to their fullest capacity. Whatever was produced belonged to him. To his friend he exclaimed, "I have more wealth and greater man-power than you."
And he possessed much wealth; so he said to his companion, while he disputed with him: I have greater wealth than you, and am mightier in followers.
Wak<u>a</u>na lahu thamarun faq<u>a</u>la li<u>sah</u>ibihi wahuwa yu<u>ha</u>wiruhu an<u>a</u> aktharu minka m<u>a</u>lan waaAAazzu nafar<u>a</u><b>n</b>
and so he had fruit in abundance. While conversing with his companion, he said, "I am wealthier than you are, and have a bigger following!"
(Abundant) was the produce this man had: he said to his companion, in the course of a mutual argument: "more wealth have I than you, and more honour and power in (my following of) men."
وَكَانَ لَهُۥ ثَمَرٌ فَقَالَ لِصَٰحِبِهِۦ وَهُوَ يُحَاوِرُهُۥٓ أَنَا۠ أَكْثَرُ مِنكَ مَالًا وَأَعَزُّ نَفَرًا
The owner of the two gardens had other wealth and fruit and he said to his friend, as he spoke to him in conceit to make an impact on him, “I have more wealth than you, more support and a stronger family.”
The owner of the two gardens had other wealth and fruit and he said to his friend, as he spoke to him in conceit to make an impact on him, “I have more wealth than you, more support and a stronger family.”
<p>Commentary</p><p>The word: ثَمَرٌ‌ (thamar) in: وَكَانَ لَهُ ثَمَرٌ‌ (And he had wealth - 34) means the fruit of trees as well as wealth, in an absolute sense. At this place, Sayyidna Ibn ` Abbas ؓ ، Mujahid and Qatadah have taken it in the later sense (Ibn Kathir) According to the Lexicon, al-Qamus, this word is used to denote the fruit of the tree and wealth of all kinds. This tells us that not only did he own gardens and farms, he also had gold, silver and other luxuries. Even his words reported by the Qur'an:	(I am greater than you in wealth -34) also express the same sense. (Ibn Kathir)</p><p>About the statement: مَا شآء اللہ لا قُوَۃَ اِلَّا بِاللہِ : "[ Everything is ] as Allah wills. There is no power except with Allah," it has been reported in Shu'ab al-'Iman on the authority of Sayyidna Anas ؓ that the Holy Prophet ﷺ said, "whoever sees something, likes it - and says 'masha'Allahu la quwwata illa bil-lah' - nothing will harm it (that is, what he likes will stay protected).' And it appears in other reports, 'whoever recites this kalimah when he likes something he sees, it will stay protected against the evil eye.'</p><p>The gist of the arguments of these two persons, as explained by Maulana Ashraf Ali Thanavi (رح) in Khulasa-e-Tafsir</p><p>These verses have described the event of two persons one of whom had a lot of wealth and, proud of it, he refused to accept that there is any life after death, and if there is one, he claimed, he will be given more wealth and reward therein. His argument was that if Allah was not pleased with him, he would not have this amount of wealth in this world.</p><p>The other person, though less than him in wealth, was a true believer. He refuted the argument of the former one by saying that the worldly wealth is not a sign of one's being close to Allah, because the worldly benefits are given by Allah, in one way or the other, even to the disbelievers and sinful persons, rather to the snakes, scorpions and beasts. It is a horrible mistake to presume that they are the signs of one's being approved by Allah. Therefore, neither your wealth is the proof of your behaviour being approved by Allah, nor my lesser wealth is a proof of disapproval by Him. Allah's approval or disapproval depends on one's faith and deeds alone and not on the amount of wealth one has.</p>
CommentaryThe word: ثَمَرٌ‌ (thamar) in: وَكَانَ لَهُ ثَمَرٌ‌ (And he had wealth - 34) means the fruit of trees as well as wealth, in an absolute sense. At this place, Sayyidna Ibn ` Abbas ؓ ، Mujahid and Qatadah have taken it in the later sense (Ibn Kathir) According to the Lexicon, al-Qamus, this word is used to denote the fruit of the tree and wealth of all kinds. This tells us that not only did he own gardens and farms, he also had gold, silver and other luxuries. Even his words reported by the Qur'an:	(I am greater than you in wealth -34) also express the same sense. (Ibn Kathir)About the statement: مَا شآء اللہ لا قُوَۃَ اِلَّا بِاللہِ : "[ Everything is ] as Allah wills. There is no power except with Allah," it has been reported in Shu'ab al-'Iman on the authority of Sayyidna Anas ؓ that the Holy Prophet ﷺ said, "whoever sees something, likes it - and says 'masha'Allahu la quwwata illa bil-lah' - nothing will harm it (that is, what he likes will stay protected).' And it appears in other reports, 'whoever recites this kalimah when he likes something he sees, it will stay protected against the evil eye.'The gist of the arguments of these two persons, as explained by Maulana Ashraf Ali Thanavi (رح) in Khulasa-e-TafsirThese verses have described the event of two persons one of whom had a lot of wealth and, proud of it, he refused to accept that there is any life after death, and if there is one, he claimed, he will be given more wealth and reward therein. His argument was that if Allah was not pleased with him, he would not have this amount of wealth in this world.The other person, though less than him in wealth, was a true believer. He refuted the argument of the former one by saying that the worldly wealth is not a sign of one's being close to Allah, because the worldly benefits are given by Allah, in one way or the other, even to the disbelievers and sinful persons, rather to the snakes, scorpions and beasts. It is a horrible mistake to presume that they are the signs of one's being approved by Allah. Therefore, neither your wealth is the proof of your behaviour being approved by Allah, nor my lesser wealth is a proof of disapproval by Him. Allah's approval or disapproval depends on one's faith and deeds alone and not on the amount of wealth one has.