إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا ﴿۳۰﴾ أُولَئِكَ لَهُمْ جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهَارُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَيَلْبَسُونَ ثِيَابًا خُضْرًا مِنْ سُنْدُسٍ وَإِسْتَبْرَقٍ مُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ نِعْمَ الثَّوَابُ وَحَسُنَتْ مُرْتَفَقًا ﴿۳۱﴾ وَاضْرِبْ لَهُمْ مَثَلًا رَجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَابٍ وَحَفَفْنَاهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا ﴿۳۲﴾ كِلْتَا الْجَنَّتَيْنِ آتَتْ أُكُلَهَا وَلَمْ تَظْلِمْ مِنْهُ شَيْئًا وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا ﴿۳۳﴾ وَكَانَ لَهُ ثَمَرٌ فَقَالَ لِصَاحِبِهِ وَهُوَ يُحَاوِرُهُ أَنَا أَكْثَرُ مِنْكَ مَالًا وَأَعَزُّ نَفَرًا ﴿۳۴﴾

﴾30﴿ Innal lazeena aamanoo wa 'amilus saalihaati innaa laa nudee'u ajra man ahsana 'amalaa
﴾31﴿ Ulaaa'ika lahum Jannaatu 'Adnin tajree min tahtihimul anhaaru yuhallawna feehaa min asaawira min zahabinw wa yalbasoona siyaaban khudram min sundusinw wa istabraqim muttaki'eena feehaa 'alal araaa'ik; ni'mas sawaab; wa hasunat murtafaqaa
﴾32﴿ Wadrib lahum masalar rajulaini ja'alnaa li ahadihimaa jannataini min a'naabinw wa hafafnaahumaa binakhilinw wa ja'alnaa bainahumaa zar'aa
﴾33﴿ Kiltal jannataini aatat ukulahaa wa lam tazlim minhu shai'anw wa fajjarnaa khi laalahumaa naharaa
﴾34﴿ Wa kaana lahoo samarun faqaala lisaahibihee wa huwa yuhaawiruhoo ana aksaru minka maalanw wa a'azzu nafaraa

﴾30﴿ Indeed, those who have believed and done righteous deeds—We will certainly not allow the reward of anyone who does good deeds to be lost
﴾31﴿ These are the ones who will have eternal gardens of residence beneath which rivers flow. They will be adorned therein with bracelets of gold and will wear green garments of fine silk and heavy brocade, reclining on raised thrones. What an excellent reward and what a wonderful resting place!
﴾32﴿ And present to them the example of two men: We gave to one of them two gardens of grapevines, and We surrounded them with date palms and placed crops between them
﴾33﴿ Each of the two gardens yielded its produce and did not fail in the least, and We caused a river to flow between them
﴾34﴿ And he had other resources as well. So he said to his companion while conversing with him, I am greater than you in wealth and mightier in manpower

[30] In this verse, there is glad tidings for the people of faith.
(أَحْسَنَ عَمَلًا) – “best in deeds” – this phrase indicates, according to the interpretation, that faith and righteous deeds are intended,
because instead of using the pronoun hum (they), Allah used the phrase aḥsana ʿamalan (“best in deeds”),
showing that true success and reward are tied to faith accompanied by good actions.
[31] In this verse, there is a detailed glad tiding, as ten special blessings are mentioned in it.
These blessings describe luxuries and wealth, as a form of reward in contrast to the earlier test of choosing companionship with the poor.
(الْأَرَائِكِ) – is the plural of arīkah, which refers to a throne or couch, like the decorated bed upon which a bride rests.
(مُتَّكِئِينَ) – means reclining, which can refer to leaning on one's back or side, or sitting cross-legged (tarrabbu‘) in a relaxed manner.
[32] From this verse, the condition of the wealthy polytheist is mentioned—indicating that Paradise is not attained through wealth.
This is also connected to (waṣbir nafsaka...), meaning: “Do not incline toward the wealthy,” for wealth can be a cause of disbelief and punishment.
From here, detachment from the world (tazhīd fī al-dunyā) is emphasized in three ways:
1. Love of the world leads to shirk and denial of resurrection after death.
2. It brings about worldly punishment.
3. This story is mentioned to reinforce these points.
(رَجُلَيْنِ) – “Two men” – The stronger view is that this refers to an illustrative parable, not necessarily two real individuals.
Their existence is not essential; rather, they are used as an example to convey a moral and spiritual lesson.
[33,34,35,36] In this verse, the conditions of the wealthy man are described—he was a polytheist and denier of resurrection.
(وَكَانَ لَهُ ثَمَرٌ) – “And he had fruits” – refers to other forms of wealth and sources of abundant income.
(أَنَا أَكْثَرُ مِنْكَ مَالًا وَأَعَزُّ نَفَرًا) – He boasts of being wealthier and having a larger following.
Nafaran refers to companions, servants, and children who gather around him.
(وَهُوَ ظَالِمٌ لِنَفْسِهِ) – “And he was unjust to himself” – this is proof that he was a polytheist.
(مَا أَظُنُّ أَنْ تَبِيدَ هَذِهِ أَبَدًا) – “I do not think this [garden/life] will ever perish” – reflects his denial of the world's impermanence, a clear sign of ignorance.
(وَمَا أَظُنُّ السَّاعَةَ) – “And I do not think the Hour (resurrection) will occur” – shows he denied resurrection after death.
(وَلَئِنْ رُدِدْتُ إِلَى رَبِّي) – “And if I am returned to my Lord…” – he assumes that his worldly wealth proves his honor before God, and thus he expects even greater honor in the afterlife.
This same arrogant logic is mentioned in Surah Maryam (19:77) and Surah Fussilat (41:50).