Tafsir of Al-Qasas 28:79-81

Surah Al-Qasas (28: 79-81) Translation and Exegesis (Based on Al-Razi's Mafatih al-Ghayb)

{فخرج على قومه فى زينته}

This indicates that Qarun went out displaying the utmost and most complete form of his adornment and splendor.

The Quran only mentions this general statement. However, people have narrated various accounts regarding the specifics of this adornment:

• Qatadah said: He went out on a white mule, wearing a saddle of gold, accompanied by four thousand horsemen dressed in purple garments, and three hundred white slave girls adorned with jewelry and red garments, riding white mules.
• Others said: He went out with ninety thousand people similarly arrayed.
• Yet others said: He went out with three hundred.

It is best to refrain from confirming these specific details because they contradict one another.

When people saw him in such splendor, those who desired worldly things said: {يا ليت لنا مثل ما أوتي قارون} (Oh, would that we had like what Qarun has been given of this world and wealth!).

These desiring people could be disbelievers, or they could be Muslims who love the world.

As for the scholars and people of religion, they said to those who wished for such things: {ويلكم} (Woe to you!). The reward of Allah is better than these blessings. This is because divine reward possesses great, pure benefits, free from the taint of harm, and it is everlasting. These immediate worldly blessings are the opposite of these three qualities (i.e., they are mixed with harm and are temporary).

Regarding the word {ويلكم} (Woe to you): The author of Al-Kashshaf stated that its origin is a supplication for destruction, but it is subsequently used for reprimand, deterrence, and urging abandonment of what is disliked.

{وقال الذين أوتوا العلم ويلكم ثواب الله خير لمن آمن وعمل صالحا}

This part is covered above, where the scholars contrasted the temporary nature of Qarun's wealth with the eternal nature of Allah's reward.

{ولا يلقاها إلا الصابرون} (And none will receive it except the patient.)

The exegetes offered two interpretations regarding what the pronoun {ها} (it) refers to:

1. First Opinion: It refers to what is implied by the preceding statement: {فأولئك} (then those [will receive the reward]). Meaning, these righteous deeds are only granted by the patient.
2. Second Opinion (Al-Zajjaj): It means that no one accepts this statement—that "the reward of Allah is better"—except those who are patient in:
   • Obeying acts of worship.
   • Avoiding prohibitions.
   • Being content with Allah's decree regarding all provisions and afflictions.

{فخسفنا به وبداره الارض}

There are two main interpretations concerning this event:

1. First Opinion: Because Qarun became arrogant, insolent, and transgressed, Allah caused the earth to swallow him and his dwelling as retribution for his arrogance and insolence. The particle {فـ} (Fa-) in {فخسفنا} indicates causality, implying that the swallowing was a direct consequence of his actions.
2. Second Opinion (Narrative Account): It is narrated that Qarun constantly harmed the Prophet Musa (عليه السلام), who tolerated him due to their kinship until the command for Zakat was revealed. Qarun agreed to pay one dinar for every thousand dinars, and one dirham for every thousand dirhams, but he considered this too much and became stingy. He then gathered the Children of Israel, saying, "Musa wants to take your wealth." They replied, "You are our master and leader; command us as you wish." He instructed them to bribe a certain prostitute to falsely accuse Musa of fornication so the Israelites would reject him. He gave her a basin filled with gold. On the day of the festival, Musa stood up and proclaimed: "Whoever among the Children of Israel has stolen, we will cut off his hand. Whoever commits fornication while unmarried, we will flog him; and if he is married, we will stone him." Qarun asked, "Even if it were you?" Musa replied, "Even if it were me." Qarun then said, "The Children of Israel say you committed fornication with that woman." The woman was brought forth. Musa swore her by Allah who split the sea and revealed the Torah to tell the truth. Allah saved her, and she confessed: "They lied! Qarun gave me a reward to falsely accuse myself." Musa fell down prostrating, weeping, and prayed: "O Lord, if I am Your messenger, then avenge me!" Allah revealed to him: "Command the earth as you wish, for it obeys you." Musa then told the Children of Israel: "Allah has sent me against Qarun just as He sent me against Pharaoh. Whoever was with him should remain where he is, and whoever is with me should withdraw." They all withdrew except for two men. Musa then commanded: "O Earth, take them!" The earth swallowed them up to their knees. He commanded again: "Take them!" They were swallowed up to their waists. He commanded a third time: "Take them!" They were swallowed up to their necks, while Qarun and his companions pleaded with Musa, invoking Allah and their kinship, but Musa did not look at them due to his intense anger. Finally, Musa commanded: "Take them!" The earth closed over them. Allah revealed to Musa: "How harsh you are! They sought your help repeatedly, and you showed them no mercy. By My Might, if they had called upon Me just once, they would have found Me near and responsive." The Children of Israel began whispering among themselves, saying that Musa only prayed against Qarun so that he could seize his house and treasures, so he prayed until his house and wealth were swallowed. It is also narrated that Qarun sinks one hundred qamah (a measure of depth) every day.

Scholarly Critique of the Narrative:

The Judge (Al-Qadi) stated that if one perishes by sinking, whether they descend to the seventh earth or less, the narration about the continuous sinking (by 100 qamah daily) cannot be refuted, as it might be an exaggeration intended for severe admonition.

Regarding the statement that if Qarun had sought Allah's help, Allah would have responded: If this is true, it must be interpreted as seeking help coupled with sincere repentance. However, since Allah Himself decreed this sinking (as Musa acted only by His command), this interpretation is unlikely.

The idea that he continuously shakes/vibrates in the earth forever is also unlikely, as everything must have an end. The same applies to the specific numbers mentioned for the depth.

My View (Al-Razi): In cases like these stories, they are generally of little benefit because they belong to the category of Ahad (solitary reports), which do not yield certainty (Yaqin). Furthermore, this is not a practical legal issue where conjecture (Dhan) suffices. Moreover, these reports are often contradictory and confused. Therefore, it is best to discard them and rely solely on what the explicit text of the Quran indicates, leaving all further details to the Knower of the Unseen.

{وأصبح الذين تمنوا مكانه بالا مس يقولون}

This refers to those who had desired his position the previous day.

{ويكأن الله يبسط الرزق لمن يشآء من عباده ويقدر} (And they said, "Oh, it is as if Allah extends provision for whom He wills of His servants and restricts it.")

{لولا أن من الله علينا لخسف بنا} (Had it not been that Allah conferred favor upon us, He would have caused us to sink just as he was sunk.)

{ويكأنه لا يفلح الكافرون} (And it is as if the disbelievers do not succeed.)

{تلك الدار الا خرة نجعلها للذين لا يريدون علوا فى الا رض ولا فسادا}

This refers to the Hereafter, which Allah reserves for those who do not seek arrogance or corruption on earth.

{والعاقبة للمتقين} (And the [best] outcome belongs to the pious.)