Al-Qasas: (76-78) Indeed, Qarun was...

Context of Qarun

Know that the text of the Qur'an indicates that Qarun was from the people of Moses (peace be upon him).

The apparent meaning suggests he was one who believed in him. It is also plausible to interpret it as kinship.

• Al-Kalbi said: He was the cousin of Moses (peace be upon him), because Qarun was the son of Yushhar son of Qahath son of Lawi, while Moses was the son of 'Imran son of Qahath son of Lawi.
• Muhammad ibn Ishaq said: He was the uncle of Moses (peace be upon him), because Moses was the son of 'Imran son of Yushhar son of Qahath, and Qarun was the son of Yushhar son of Qahath.
• It is narrated from Ibn Abbas that he was his maternal cousin.

It is also said that his name was Al-Munawwir due to his handsome appearance, and he was the most learned among the Children of Israel regarding the Torah, but he became a hypocrite, just as Al-Samiri did.

Meaning of "He transgressed against them" (فَبَغَى عَلَيْهِم)

There are several interpretations for this phrase:

1. He transgressed because of his wealth. His transgression was that he belittled the poor, did not respect their right of faith, and did not honor them despite his vast riches.
2. It means oppression (dhulm). It is said that Pharaoh appointed him over the Children of Israel, and he oppressed them.
3. Al-Qaffal said: "He transgressed against them" means he sought superiority over them and wanted them to be under his control.
4. Al-Dahhak said: He was insolent and arrogant toward them, and he did not guide them in their affairs.
5. Ibn Abbas said: He became tyrannical and arrogant toward them and was displeased with them.
6. Shahr ibn Hawshab said: His transgression was that he exceeded them by a span in clothing, which reverts to arrogance.
7. Al-Kalbi said: His transgression was that he envied Harun concerning the Haburah (the priestly vestments/office). It is narrated that when Moses parted the sea and God drowned Pharaoh, Moses appointed the Haburah for Harun. Thus, Harun obtained prophethood and the Haburah (being in charge of offerings and the altar), while Moses had the message (Risalah). Qarun felt resentment about this, saying, "O Moses, you have the message, and Harun has the Haburah, and I have nothing, and I cannot endure this." Moses replied, "By God, I did not do this for Harun; rather, God appointed it for him." Qarun said, "By God, I will never believe you until you bring me a sign by which I know that God appointed that for Harun." So, Moses commanded the chiefs of the Children of Israel to bring their staffs. They brought them, and Moses cast them into a tent of his, by God's command. He prayed to his Lord to show them a clear sign. They guarded their staffs overnight, and Harun's staff sprouted green leaves (it was from the almond tree). Moses said, "O Qarun, do you not see what God has done for Harun?" Qarun replied, "By God, this is no more wondrous than what you practice of sorcery." So, Qarun withdrew with many followers. Harun assumed the Haburah, the altar, and the offerings. The Children of Israel would bring their gifts to Harun, who would place them on the altar, and fire would descend from the sky and consume them. Qarun isolated himself with his followers, who were numerous in wealth and followers among the Children of Israel. He would not come to Moses or sit with him. Abu Umamah Al-Bahili narrated from the Prophet (peace be upon him and his family) that he said: "Qarun was among the seventy chosen ones who heard the word of God."

Discussions on the Verse: {Indeed, Qarun was from the people of Moses, so he transgressed against them, and We gave him of the treasures...}

There are several points of discussion here:

Al-Ka'bi asked: Do you not say that God does not grant what is forbidden? How then does God attribute Qarun's wealth to Himself by saying, {And We gave him} (وآتيناه)?

The answer is that there is no proof that the wealth was forbidden. It is possible that the kings before him gathered and hoarded wealth, and Qarun obtained it through conquest, which was a means of possession. Or, he inherited it through various lines, and then acquired it through trade and other means. All these possibilities are permissible.

The word al-mafatih (keys) is the plural of miftah (key), which is what is used to open things. Some say it means treasuries. The singular form, by analogy, should be miftah (with a fath on the mim).

The phrase nā'ahu al-haml means the load burdened him until it tilted him. Al-'asabah means a large group, and al-'isabah is similar. Ten men constitute an asabah, as evidenced by the verse concerning Joseph's brothers: {And we are an asabah} (Yusuf: 8), and they were ten because Joseph and his full brother were not with them.

Once the meaning of the words is known, there are two main opinions:

Opinion 1: Mafatih means literal keys. They said his keys were made of camel hides, and each key was the size of a finger. Every treasury had a key. When Qarun rode out, the keys were carried by sixty camels. Some people criticized this view for two reasons:

1. The wealth of a single man could not reach such an extent. Even if we imagine a city filled with gold and jewels, a small number of keys would suffice. What need was there for so many keys?
2. Treasures (kunūz) are wealth stored in the earth, which should not have keys.

The Response:

• Regarding the first point: If the wealth was in the form of commodities rather than currency, it could reach such abundance. Furthermore, the report that the keys reached sixty loads is not mentioned in the Qur'an, so this narration is not accepted. The interpretation of the Qur'an is that the keys were numerous, and each one was related to something else, making it difficult for the strong group (al-'asabah) to manage and identify them due to their sheer number. This resolves the improbability.
• Regarding the second point: Although the common understanding of kanz is wealth buried in the earth, it can also refer to wealth gathered in places secured by locks.

Opinion 2 (Preferred by Ibn Abbas and Al-Hasan): Mafatih refers to the wealth itself. This is clearer and further removed from doubt. Ibn Abbas said: His treasuries were carried by forty strong men, and his treasuries amounted to four hundred thousand, so each man carried ten thousand.

Opinion 3 (Preferred by Abu Muslim): Mafatih refers to knowledge and comprehensive grasp. This is like the verse: {And with Him are the keys of the unseen} (Al-An'am: 59). The meaning is that God gave him such treasures that guarding and overseeing them would be burdensome for the strong group (al-'asabah) possessing strength and guidance. That is, these treasures, due to their abundance and variety, would tire those who guard and manage them.

The Admonition Given to Qarun

Then, God clarified that among his people were those who admonished him concerning matters, one of which was: {Do not rejoice; indeed, God does not love the rejoicers} (لا تفرح إن الله لا يحب الفرحين).

This means he should not be overcome by extravagance and attachment to the world to the extent that it distracts him from the Hereafter. Some said that only one who is content with the world rejoices in it; one who knows he will soon depart from it does not rejoice.

How beautiful is what Al-Mutanabbi said:

"The greatest sorrow for me in joy is the certainty of its departure by its owner."

And more concise and excellent is what the Almighty said: {Lest you grieve over what you miss, nor rejoice in what He has given you} (Al-Hadid: 23). Ibn Abbas said: His rejoicing was a snare because he did not fear God's punishment along with it.

The second admonition: {But seek, through what Allah has given you, the Home of the Hereafter} (وابتغ فيما آتاك الله الدار الاخرة). The apparent meaning is that he acknowledged the Hereafter, and the command was to spend the wealth on what leads to Paradise and to adopt humility.

The third admonition: {And do not forget your portion of the world} (ولا تنس نصيبك من الدنيا). There are several interpretations:

1. Perhaps he was so consumed by seeking the world that he had no time for enjoyment and pleasure, so the admonisher forbade him from that.
2. Since the admonisher commanded him to spend wealth toward the Hereafter, this statement clarified that there is no harm in enjoying permissible means.
3. It means spending in obedience to God, for that is one's portion of the world, not what one eats and drinks. The Prophet (peace be upon him) said: "A servant should take from himself for himself, and from his world for his Hereafter, and from his youth before old age, and from his life before death. By the One in Whose Hand is the soul of Muhammad, there is no turning back after death, nor is there any abode after the world except Paradise or Hellfire."
4. The fourth admonition: {And do good, just as Allah has been good to you} (وأحسن كما أحسن الله إليك). After commanding him to be good with his wealth, he was commanded to be good in general, which includes helping with wealth, status, pleasant speech, good reception, and good remembrance. He said, {just as Allah has been good to you} as a reminder of the verse: {If you are grateful, I will surely increase you [in favor]} (Ibrahim: 7).
5. The fifth admonition: {And do not seek corruption in the land} (ولا تبغ الفساد فى الارض). This refers to the injustice and transgression he was engaged in. Some say this speaker was Moses (peace be upon him), while others say it was the believers among his people. In any case, this admonition encompassed everything that could possibly be said.

Qarun's Response and God's Rebuttal

However, he refused to accept it and added to his ingratitude by saying: {I was only given it because of knowledge I have} (إنما أوتيته على علم عندي). There are several interpretations:

1. Qatadah, Muqatil, and Al-Kalbi said: Qarun was the most learned among the Children of Israel regarding the Torah. He meant: "I was given this because of the excellence of my knowledge and my deservingness of it."
2. Sa'id ibn Al-Musayyib and Al-Dahhak said: Moses (peace be upon him) received the knowledge of alchemy from heaven. Qarun learned one-third of the knowledge, Joshua one-third, and Caleb one-third. Qarun deceived them until he attributed their knowledge to his own, so he would take lead and turn it into silver, and copper into gold.
3. He meant his knowledge of the means of earning and trade.
4. It could mean: "God gave me this while He knew me and my circumstances. If it were not a benefit, He would not have done it." His saying {with me} (عندي) means "in my view," as a jurist says, "In my view, the matter is such," meaning this is my doctrine and belief.

Then God responded to his statement with: {Or did he not know that Allah had destroyed before him of the generations whom he was greater than in strength and greater in accumulation?} (أو لم يعلم أن الله قد أهلك من قبله من القرون من هو أشد منه قوة وأكثر جمعا). There are two views:

1. This affirms his knowledge that God destroyed generations before him who were stronger and wealthier than him, as he had read this in the Torah, heard it from Moses (peace be upon him), and heard it from reliable historians. It is as if he was told: "Among the knowledge you possess, is this not included, so that you are not deluded by the abundance of your wealth and strength?"
2. This could be a negation of his knowledge. Since he claimed, {I was only given it because of knowledge I have} and became arrogant due to this knowledge, it is asked: Does he possess that kind of beneficial knowledge that would secure him from the fate of the destroyed, or is he ignorant of it?

Meaning of "Greater in Accumulation" (وأكثر جمعا)

This means greater in accumulation of wealth, or greater in number of followers. The essence of the answer is that his delusion regarding his wealth, strength, and gatherings was a great error, and that when God wills his destruction, neither that nor anything more will benefit him.

Meaning of "The criminals will not be questioned about their sins" (ولا يسأل عن ذنوبهم المجرمون)

This means that when God punishes the criminals, He has no need to ask them about the manner or quantity of their sins, because God knows all things, so He has no need for questioning.

If one asks how this reconciles with the verse: {By your Lord, We will surely question them all} (Al-Hijr: 92), we say this is reconciled by assigning the two statements to two different times, as we have established.

Abu Muslim mentioned another way: Questioning can be for accountability, for establishing proof and silencing, or for seeking excuse (isti'tab). The most appropriate interpretation for this verse is isti'tab (seeking excuse), due to the verse: {Nor will permission be given to those who disbelieve, nor will they be allowed to make amends} (An-Nahl: 84), and {This is a Day they will not speak, nor will they be permitted to offer excuses} (Al-Mursalat: 35-36).

76 < {So he went out to his people in his adornment. Those who desired the worldly life said, "Oh, would that we had like what Qarun has been given. Indeed, he is of great fortune!" *And those who were given knowledge said, "Woe to you, the reward of Allah is better for one who believes and does righteous deeds, and none will receive it except the patient." *So We caused the earth to swallow him and his house, and there was for him no company to aid him other than Allah, nor was he of those who could [save themselves].} > 7

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