Ayahs 28:75–76Commentary
From the beginning of Surah Al-Qasas to this point, the story of Sayyidna Musa (علیہ السلام) with the Pharaoh and his people was narrated. From here onward another story about his is being related which is about Qarun, who belonged to his own fraternity. This story has an affinity with the previous verses in that it was said in an earlier verse that the wealth you are given in this world is temporary, and it is not wise to get involved in its love. وَمَا أُوتِيتُم مِّن شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا (And whatever thing you are given is the enjoyment of the worldly life - 28:60). Now in the story of Qarun it is described that he forgot this caution after having received the wealth and got so much intoxicated by it that he displayed ingratitude and rejected to fulfill his obligations toward Allah Ta’ ala with regard to bounties he had received from Him. As a consequence of that, he was sunk in the ground along with his treasure.
Qarun is a non-Arabic word, perhaps from Hebrew. It is stated in the Qur'an itself that he belonged to the fraternity of Sayyidna Musa (علیہ السلام) ، Bani Isra'il. As for his actual relationship with Musa (علیہ السلام) ، there are different versions. In a narration of Sayyidna Ibn ` Abbas ؓ he is mentioned as a cousin of Sayyidna Musa (علیہ السلام) . There are some other versions also beside this. (Qurtubi and Ruh).
A narration of Muhammad Ibn Ishaq, reproduced in Ruh ul-Ma’ ani, has observed that Qarun remembered Torah more than any other Isra'ili, but turned out to be a hypocrite like Samiri. The cause of his hypocrisy was his misplaced love and greed for worldly wealth and status. Leadership of the entire Bani Isra’ il was conferred on Sayyidna Musa (علیہ السلام) and his brother, Sayyidna Harun (علیہ السلام) ، who was his assistant and partner in prophethood. Hence, Qarun got jealous that after all he was also a cousin, but why did he not have a share in the leadership. So, he made a complaint to that effect before Sayyidna Musa (علیہ السلام) . He replied that it was all from Allah Ta’ ala, and he had no power in this matter. But Qarun was not convinced on this reply and developed jealousy against Sayyidna Musa (علیہ السلام) .
فَبَغَىٰ عَلَيْهِمْ (Then he rebelled against them - 28:76). There are quite a few meanings of the word بَغَىٰ Bagha. The more popular meaning is to commit cruelty. It is possible to take this word in this meaning here. Thus the meaning of the sentence would be that having got intoxicated by his wealth, he started perpetrating cruelty on people. Yahya Ibn Sallam and Said Ibn Al-Musayyab have stated that Qarun was a wealthy man, and was appointed by the Pharaoh to keep vigilance on Bani Isra'il. Taking advantage of this position, he started harassing Bani Isra'il. (Qurtubi)
The other meaning of Bagha is conceit or arrogance. Many a commentators have adopted this meaning here. Hence, the meaning of the verse would be that having got intoxicated by his wealth, he became conceited and looked down upon Bani Isra'il.
وَآتَيْنَاهُ مِنَ الْكُنُوزِ (And We had given to then such treasures – 28 – 76. Kunuz کَنُوز is the plural of کَنز (Kanz), which means buried treasure. In the commonly used religious sense Kanz is that treasure on which zakah is not paid. Sayyidna 'Ata' ؓ has narrated that he got hold of a magnificent buried treasure of Sayyidna Yusuf (علیہ السلام) . (Ruh)
لَتَنُوءُ بِالْعُصْبَةِ (would weigh too heavy for a strong group - 28:76). The word نَاَء (Na’ a) means to bend down with weight, and عُصْبَةِ 'Usbah' means a group. The meaning of the sentence is that his treasures were so many and their keys were in such large number, that if a group of strong people would try to lift them, they would bend down under their weight. Normally the keys of the locks are light, but because of their large number, their weight had multiplied so much that it was not possible even for a group of strong persons to lift them all. (Ruh)
لَا تَفْرَحْ (Do not exult - 28:76). Literal meaning of the word فَرَح (Farah) is the happiness one gets as a result of an instant pleasure. Many a Qur'anic verses have declared Farah as contemptible, as in this very verse also إِنَّ اللَّـهَ لَا يُحِبُّ الْفَرِحِينَ (Allah does not like the exultant - 28:76). In another verse it is said لَا تَفْرَحُوا بِمَا آتَاكُمْ (nor rejoice in what has come to you - 57:23). Yet another verse says فَرِحُوا بِالْحَيَاةِ الدُّنْيَا (And they are happy with the worldly life - 13:26). But in some verses Farah is allowed, rather in a way it is declared as desirable. For example in verses, يَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ (And on that day the believers will rejoice - 30:4) and فَبِذَٰلِكَ فَلْيَفْرَحُوا (with these they should rejoice - 10:58). All these verses put together give us the guideline that Farah is contemptible and is not allowed when it reaches the level of arrogance and boasting. Thus one gets to a point where he regards the attainment of pleasure as his own personal achievement, and not a gift and favour from Allah Ta’ ala. But if the happiness and pleasure does not get to that position, then it is not disallowed; rather in a way it is desirable. In such a situation happiness would be to express the gratitude to Allah Ta’ ala.
Ayah 28:77وَابْتَغِ فِيمَا آتَاكَ اللَّـهُ الدَّارَ الْآخِرَةَ ۖ وَلَا تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا (And seek the (betterment of) the ultimate Abode with what Allah has given to you, and do not neglect your share from this world - 28:77). The Muslims advised Qarun that he should try to do as much good as possible for the Hereafter by utilizing the wealth Allah Ta’ ala had given him, and 'should not forget his share in the world'.
What is his 'share in this world'? Many commentators have explained that it refers to his life in this world and the deeds that may help him in the Hereafter which include charity and all other righteous deeds. Sayyidna Ibn ` Abbas ؓ has favoured this explanation. (Qurtubi) By adopting this explanation, the second sentence would be regarded as an emphasized repetition of the first sentence. The first sentence has directed that one should make use of all that has been gifted - the life, wealth, health, strength etc. - to collect that which would be of help in the Hereafter. In fact this portion of the worldly possessions is one's own, which may help him in the Hereafter; the rest of the world's possessions belongs to his heirs.
However, some other commentators have explained that the meaning of the second sentence is that whatever Allah has given you, make use of it for the Hereafter, without loosing sight of your needs in this world. In other words do not become a pauper by giving away everything in charity. Instead, retain something for your own needs as well. Under this explanation, 'your share in the world' means one's own needs in this world.
Ayah 28:78إِنَّمَا أُوتِيتُهُ عَلَىٰ عِلْمٍ عِندِي (This is given to me because of knowledge (I have) with me- 28:78). Some commentators are of the view that "knowledge" in this sentence refers to the understanding of Torah. As reported in some narrations, Qarun remembered Torah by heart and was an authority on it. He was one of the seventy scholars whom Sayyidna Musa (علیہ السلام) had selected for Miqat (the appointed time and place for having conversation with Allah). But he became conceited on his knowledge, and regarded it as his personal achievement. The object of his above-referred utterance was to convey that whatever wealth he had possessed was the direct result of his personal skill and intelligence. Hence, he himself had the right on it, and that no one had done any favour to him.
However, it is more plausible in the context that the knowledge he was referring to as the basic cause of his being wealthy, was the understanding and skill of managing trade and industry, which brings in wealth. Thus the meaning is that whatever wealth he had collected had come to him as a result of his personal skill and efforts, and there was no favour of Allah Ta’ ala involved in it. What the foolish conceited man had ignored was that his skill, understanding, and experience were also the gift of Allah. He could not have gained them on his own.
أَوَلَمْ يَعْلَمْ أَنَّ اللَّـهَ قَدْ أَهْلَكَ مِن قَبْلِهِ (Did he not know that Allah had destroyed, from the generations before him...28:78). The real answer to Qarun's assertion that he had collected all his wealth by his personal skill and efforts is the one mentioned above; that even if it is accepted for a moment that he had acquired his wealth by his personal skill and knowledge, the point is that this knowledge and experience was also the gift of Allah Ta’ ala. But in order to bring home the more important aspect of the subject, the Qur'an has stated that the abundance of wealth is of no avail and is devoid of merit, nor does it help in distress. As a proof of that, the example of the wealthy from the earlier generations has been quoted, that when they disobeyed and rejected the truth, they were suddenly caught by the torment of Allah Ta’ ala.
Ayahs 28:79–80وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَيْلَكُمْ (And said those who were given knowledge - 28:80). This verse has compared the knowledgeable persons with الَّذِينَ يُرِيدُونَ الْحَيَاةَ الدُّنْيَا (Those who are desirous of the worldly life - 28:79), which clearly indicates that it is not the trait of knowledgeable persons to aspire for the acquisition of wealth and to make it the object of life. They always keep their eyes toward the lasting benefits of the Hereafter. As for the mundane wealth, they take it only to fulfill their day-to-day needs, and stay content with that.
Ayahs 28:81–83Commentary
لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا (We assigned it to those who intend neither haughtiness on earth nor mischief. - 28:83). This verse tells us that only those will achieve salvation and success in the Hereafter who do not intend any mischief, nor are indulged in عُلُوًّا ` Uluww in this world. عُلُوًّا ` Uluww means pride or conceit, that is, to present oneself as superior before others, and to look down upon others and treat them in an insulting manner. Mischief is used here for oppression. (Sufyan Ath-Thauri). Some commentators have observed that every sin is a 'mischief in the world', because the nuisance of the sin curtails the blessings of the world. This verse tells us that those who intend to do cruelty and feel proud, or commit sin have no share in the Hereafter.
Special Note
Arrogance and conceit as condemned in this verse, is the behavior in which one shows off as being superior, and looks down upon others. Otherwise to strive for oneself a good dress, a good house, and good food, when it is not intended to show off, is no sin, as reported in a hadith in Sahih Muslim.
Firm intention to commit a sin is also sin
It is clarified in this verse that the intention for mischief and pride will debar one from the share of Hereafter. It is, therefore, clear that the firm intention of a sin is as much a sin. (Ruh) However, if one changes his mind for fear of Allah, then a reward is noted in his record instead of sin. But if he fails to act on that sin, due to reasons beyond his control, while he had firm intention to act upon it, then the sin stays against his name, and will be recorded as such. (Ghazzali)
The last verse وَالْعَاقِبَةُ لِلْمُتَّقِينَ (And the (best) end is for the God-fearing - 28:83) elaborates that it is not enough to abstain from mischief and pride to get the share of the Hereafter, but following the righteous path is as much a requirement. To follow all the religious obligations is also essential for the salvation in the Hereafter.
Ayahs 28:84–85Commentary
إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَىٰ مَعَادٍ (Surely the One who has enjoined the Qur’ an upon you will surely bring you back to a place of return. - 28:85). At the end of Surah these verses were revealed to console the Holy Prophet ﷺ ، and to make him firm in his mission as a messenger. These verses are relevant to the previous verses in that in this Surah, Allah Ta’ ala has narrated in detail the story of Sayyidna Musa (علیہ السلام) with the Pharaoh, his enmity with Bani Isra'il, their fear of him and how he overpowered the people of the Pharaoh. Since the Holy Prophet Muhammad ﷺ faced a similar situation in that he was harassed, and plans were made to kill him, the lives of Muslims were made miserable in Makkah, but following His (Allah) old tradition, Allah graced them with victory over all of them. He finally gifted the Muslims possession of Makkah, from where they were made to vacate.
الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ (The One who has enjoined the Qur’ an upon you - 28:85). It means that the Lord of the universe who has made it obligatory on you to recite, teach and act on it, will take you back to Ma` ad, which lexically means 'a place of return'. Sayyidna Ibn ` Abbas ؓ has explained that Ma` ad in this verse refers to Makkah, as reported in Sahih al-Bukhari. So, the meaning of the sentence is that although the Holy Prophet ﷺ would have to leave his hometown, especially the Haram for a short while, he would be brought back in Makkah by Allah Ta’ ala, who had revealed the Qur'an on him, and had made it obligatory to act upon it. The Imam of tafsir, Muqatil, has narrated that during the Hijrah (emigration) from Makkah to Madinah, the Holy Prophet ﷺ came out from the cave of Thaur at night, and by passing the conventional route, treaded the unfamiliar paths, because the enemies were pursuing him. When he reached Juhfah, which was a well-known place on the way to Madinah near Rabigh, and where the conventional route to Madinah separates from that of Makkah, at that time he glanced back toward the route of Makkah and remembered his hometown. On that moment, Jibra'l (علیہ السلام) descended with this verse, in which he was given the good tiding that separation from Makkah was temporary and he would return there soon. That was in fact the advance news of the victory of Makkah. It is in this background that Sayyidna Ibn ` Abbas ؓ has observed in a narration that this verse was revealed in Juhfah, and that it is neither Makki nor Madani. (Qurtubi).
Qur’ an is a means of victory over enemies and of one's success in his objectives
While promising to the Holy Prophet ﷺ that he will be brought back by Allah to his hometown which will be conquered by him, Allah Ta’ ala has made a special reference to Himself as 'the One who has enjoined the Qur’ an on him'. This reference contains a hint to the fact that recitation of Qur’ an and acting on its injunctions would actually be the cause of the Divine help and manifest victory.
Ayahs 28:86–88كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ (Everything is going to perish except His Face - 28:88). The word 'His Face' in this verse means the very Being of Allah Ta’ ala. Hence, the meaning of the verse is that except for Allah Ta’ ala everything is mortal and will get destroyed and will vanish. Some commentators have taken the phrase' His Face' to mean the good deeds performed by human beings exclusively for Allah Ta’ ala. In that case the meaning of the verse would be that those actions which are performed exclusively for Allah Ta’ ala will not be destroyed, while all other things will perish.
اَلحَمدُ للہ Al-hamdulillah, today on Dhulqa'dah 9, 1391-H (September 1971), the commentary on Surah Al-Qasas has concluded in such conditions that Pakistan was attacked by India and the unholy alliance of the big powers. For fourteen days Karachi was bombarded daily. The city was severely damaged. Hundreds of Muslims were martyred, and many a houses were demolished. Fourteen days war finished on the sad note that East Pakistan is cut off from Pakistan, and about ninety thousand troops have surrendered there. Killing is still going on in East Pakistan. Every Muslim is stuck with grief and bewilderment.
إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ و الیہ المشتکی ولا منجا من اللہ اِلَّا اِلیہ