Tafsir of Al-Qasas 28:76-77

{Qārūn}: A non-Arabic name, like Hārūn. It is diptote (ghayr munṣarif) due to its foreign origin and definiteness. Had it been the pattern fāʿūl derived from qarn, it would have been triptote.

It is said that his being "of the people of Moses" means he believed in him. Others say he was an Israelite, the cousin of Moses: Qārūn ibn Yaṣhar ibn Qāhith ibn Lāwī ibn Yaʿqūb, while Moses was the son of ʿImrān ibn Qāhith. Some say he was his nephew. He was called al-Munawwar (the Luminous) for his handsome appearance and was the most learned of the Israelites in the Torah, yet he became a hypocrite like the Sāmiri. He said, "If prophethood belongs to Moses, and the altar and sacrifice belong to Hārūn, what is left for me?"

It is narrated that when Moses led them across the sea and the message and priesthood were given to Hārūn—who would offer the sacrifice and be their leader—Qārūn felt resentment and envy. He said to Moses, "The affair is for both of you, and I have nothing. How long must I endure this?" Moses replied, "This is God’s doing." Qārūn said, "By God, I will not believe until you bring a sign." Moses ordered the leaders of the Israelites to bring their staffs. He bundled them and placed them in the tent where revelation descended. They guarded their staffs overnight, and in the morning, Hārūn’s staff was found vibrating with green leaves; it was made of almond wood. Qārūn said, "This is no more amazing than the magic you perform."

{He oppressed them}: From baghy, meaning injustice. It is said Pharaoh appointed him over the Israelites, and he oppressed them. Others say it refers to arrogance and insolence: he acted haughtily toward them due to his vast wealth and children. Some say he lengthened his garments by a span more than theirs.

{The keys}: Plural of miftāḥ (with a kasra), meaning that with which one opens. It is said they were the treasuries themselves, though the standard singular would be maftaḥ (with a fatḥa).

{Weigh heavily}: Nāʾa bihi al-ḥaml means the load burdened him until it tilted him.

{A band}: A large group. ʿIṣāba is similar. Iʿtaṣabū means they gathered. It is said that sixty mules were required to carry the keys to his treasuries; each treasury had a key, and no key was larger than a finger. They were made of leather. Abū Razīn said, "A single key would suffice for Kufa." The text emphasizes this through the mention of "treasures," "keys," "weighing heavily," "a band," and "possessors of strength."

{Do not exult}: As in, "Do not exult in what He has given you" (57:23). One who is content with the world and finds tranquility in it exults, but one whose heart is set on the Hereafter, knowing he will soon depart from what he possesses, does not feel such joy. How beautiful is the poet’s saying: The greatest grief I have is in a joy, Whose possessor is certain of its departure.

{But seek, through that which Allah has given you, the home of the Hereafter}: By performing good deeds—both obligatory and recommended—and making your wealth a provision for the Hereafter.

{And do not forget your share}: Take from it what suffices you and benefits you.

{And do good as Allah has done good to you}: Or, do good through your gratitude and obedience to God, just as He has done good to you.

{Corruption in the land}: Refers to the injustice and oppression he practiced. It is said the speaker of these words was Moses (peace be upon him). It is also read as wa-ttabiʿ (and follow).

{He said, "I was only given it because of knowledge I have." Did he not know that Allah had destroyed before him of generations those who were greater than him in power and greater in accumulation? But the criminals, about their sins, will not be asked.}