The Story of Qarun: Tafsir al-Sa’di

In his tafsir of surah al-Qasas, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote the following explanation regarding the story of Qarun (28:76-82):

ـ [‏76ـ82‏]‏ ‏{‏ إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى فَبَغَى عَلَيْهِمْ‏ }‏ إلى آخر القصة . يخبر تعالى عن حالة قارون وما ‏[‏فعل‏}‏ وفُعِلَ به ونُصِحَ ووُعِظَ، فقال‏:‏ ‏{‏إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى‏}‏ أي‏:‏ من بني إسرائيل، الذين فُضِّلوا على العالمين، وفاقوهم في زمانهم، وامتن اللّه عليهم بما امتن به، فكانت حالهم مناسبة للاستقامة، ولكن قارون هذا، بغى على قومه وطغى، بما أوتيه من الأموال العظيمة المطغية ‏{‏وَآتَيْنَاهُ مِنَ الْكُنُوزِ‏}‏ أي‏:‏ كنوز الأموال شيئا كثيرا، ‏{‏مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ ‏[‏أُولِي الْقُوَّةِ‏}‏ والعصبة‏}‏، من العشرة إلى التسعة إلى السبعة، ونحو ذلك‏.‏ أي‏:‏ حتى أن مفاتح خزائن أمواله لتثقل الجماعة القوية عن حملها، هذه المفاتيح، فما ظنك بالخزائن‏؟‏ ‏{‏إِذْ قَالَ لَهُ قَوْمُهُ‏}‏ ناصحين له محذرين له عن الطغيان‏:‏ ‏{‏لَا تَفْرَحْ إِنَّ اللَّهَ لَا يُحِبُّ الْفَرِحِينَ‏}‏ أي‏:‏ لا تفرح بهذه الدنيا العظيمة، وتفتخر بها، وتلهيك عن الآخرة، فإن اللّه لا يحب الفرحين بها، المنكبين على محبتها‏.‏ ـ

إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى فَبَغَى عَلَيْهِمْ‏

Indeed, Qarun was from the people of Moses, but he tyrannized them… (28:76)

until the end of the story [28:82]. Allah informs us of the condition of Qarun, what he did, what was done to him, and what he was advised and admonished with. So He said:

إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى‏

Indeed, Qarun was from the people of Moses (28:76)

– meaning: from Banu Israa’eel, those who had been favored over all creation, and they surpassed others in their time, and Allah blessed with what He blessed them with. So it was befitting that their condition would be uprightness, however this Qarun tyrannized his people and wronged them with what he had been given of great tyrannical wealth.

وَآتَيْنَاهُ مِنَ الْكُنُوزِ

And We gave him of treasures… (28:76)

– i.e.: treasures meaning a great amount of wealth

مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ أُولِي الْقُوَّةِ

…whose keys would burden a band of strong men (28:76)

and al-‘usbah (a band) is anywhere from ten to nine to seven [of something in number], or the likes of that. Meaning: It was to the extent that the keys to the treasures to the wealth weighed heavily on the group of strong men carrying them. These were (only) the keys, so then what do you think about the treasures?!

إِذْ قَالَ لَهُ قَوْمُهُ

thereupon his people said to him… (28:76)

offering him sincere advice and warning him of this transgression

لَا تَفْرَ‌حْ ۖ إِنَّ اللَّـهَ لَا يُحِبُّ الْفَرِ‌حِينَ

…”Do not exult. Indeed, Allah does not like the exultant.” (28:76)

– meaning: do not revel in this magnificent worldly life or boast over it or let it distract you from the hereafter, for indeed Allah does not love those who exult in it nor those who are devoted to its love.

‏ـ {‏وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ‏}‏ أي‏:‏ قد حصل عندك من وسائل الآخرة ما ليس عند غيرك من الأموال، فابتغ بها ما عند اللّه، وتصدق ولا تقتصر على مجرد نيل الشهوات، وتحصيل اللذات، ‏{‏وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا‏}‏ أي‏:‏ لا نأمرك أن تتصدق بجميع مالك وتبقى ضائعا، بل أنفق لآخرتك، واستمتع بدنياك استمتاعا لا يثلم دينك، ولا يضر بآخرتك، ‏{‏وَأَحْسَنُ‏}‏ إلى عباد اللّه ‏{‏كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ‏}‏ بهذه الأموال، ‏{‏وَلَا تَبْغِ الْفَسَادَ فِي الْأَرْضِ‏}‏ بالتكبر والعمل بمعاصي اللّه والاشتغال بالنعم عن المنعم، ‏{‏إِنَّ اللَّهَ لَا يُحِبُّ الْمُفْسِدِينَ‏}‏ بل يعاقبهم على ذلك، أشد العقوبة‏.‏ ـ

وَابْتَغِ فِيمَا آتَاكَ اللَّـهُ الدَّارَ‌ الْآخِرَ‌ةَ

“But seek, through that which Allah has given you, the home of the Hereafter” (28:77)

– meaning: you have attained for yourself some of the means for the hereafter which others do not have in regards to wealth, so use them to seek what is with Allah; give in charity and do not limit yourself to the mere fulfillment of lowly desires and quenching of appetites.

‏وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا‏

“…and [yet], do not forget your share of this world” (28:77)

– meaning: we are not ordering you to give all of your wealth in charity and for you to then remain destitute. Rather, spend for the sake of your hereafter and enjoy your worldly life with an enjoyment which neither infringes upon your religion nor harms your hereafter.

وَأَحْسَنُ

“And do good…” (28:77)

towards the slaves of Allah

كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ

“…as Allah has done good to you” (28:77)

with this wealth.

وَلَا تَبْغِ الْفَسَادَ فِي الْأَرْضِ

“And desire not corruption in the land” (28:77)

by means of haughtiness, performing acts of disobedience to Allah, or allowing the blessings to district you from the One who grants the blessings.

‏إِنَّ اللَّهَ لَا يُحِبُّ الْمُفْسِدِينَ

“Indeed, Allah does not like corrupters.” (28:77)

In fact, He punishes them for that with the severest of punishments.

فـ ‏{‏قَالَ‏}‏ قارون ـرادا لنصيحتهم، كافرا بنعمة ربهـ‏:‏ ‏{‏إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ عِنْدِي‏}‏ أي‏:‏ إنما أدركت هذه الأموال بكسبي ومعرفتي بوجوه المكاسب، وحذقي، أو على علم من اللّه بحالي، يعلم أني أهل لذلك، فلم تنصحوني على ما أعطاني للّه تعالى‏؟‏ قال تعالى مبينا أن عطاءه، ليس دليلا على حسن حالة المعطي‏:‏ ‏{‏أَوَ لَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِنْ قَبْلِهِ مِنَ الْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا‏}‏ فما المانع من إهلاك قارون، مع مُضِيِّ عادتنا وسنتنا بإهلاك من هو مثله وأعظم، إذ فعل ما يوجب الهلاك‏؟‏‏.‏ ـ

So Qarun said – in response to their advice, ungrateful for the blessings of his Lord – :

إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ عِنْدِي

“I was only given it because of knowledge I have” (28:78)

– meaning: I only achieved this wealth by virtue of my own efforts, by my knowledge of the ways of earning, and by my skills. Or, it could mean: [I was only given it] according to Allah’s knowledge of my status, i.e. He knows that I am the most deserving of this, so why do you advise me regarding that which I have been given by Allah? Allah then said – clarifying that His bestowals are not a proof of the good status of the one to whom they are given – :

أَوَ لَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِنْ قَبْلِهِ مِنَ الْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا‏

Did he not know that Allah had destroyed before him of generations those who were greater than him in power and greater in accumulation [of wealth]? (28:78)

So there is nothing to prevent Us from destroying Qarun, along with the fact that this would be in accordance with Our patterns and established ways of destroying those who were like him or even greater than him when they did something which necessitated destruction.

ـ {‏وَلَا يُسْأَلُ عَنْ ذُنُوبِهِمُ الْمُجْرِمُونَ‏}‏ بل يعاقبهم اللّه، ويعذبهم على ما يعلمه منهم، فهم، وإن أثبتوا لأنفسهم حالة حسنة، وشهدوا لها بالنجاة، فليس قولهم مقبولا، وليس ذلك دافعا عنهم من العذاب شيئا، لأن ذنوبهم غير خفية، فإنكارهم لا محل له، فلم يزل قارون مستمرا على عناده وبغيه، وعدم قبول نصيحة قومه، فرحا بطرا قد أعجبته نفسه، وغره ما أوتيه من الأموال‏.‏ ـ

‏وَلَا يُسْأَلُ عَنْ ذُنُوبِهِمُ الْمُجْرِمُونَ

But the criminals will not be asked about their sins (28:78)

Rather, Allah will punish them; He will punish them for according to what He knows of them. But for them – even if they affirm a good status for themselves and bear witness to their having salvation – their statement is not accepted and that does not ward off anything of the punishment. This is because their sins are not hidden, so it is not possible for them to deny them. So Qarun continued incessantly with his resistance and transgression and with not accepting the advice of his people. Exultant and arrogant, He was amazed with his own self and deluded by what had been granted to him in terms of wealth.

ـ {‏فَخَرَجَ‏}‏ ذات يوم ‏{‏فِي زِينَتِهِ‏}‏ أي‏:‏ بحالة أرفع ما يكون من أحوال دنياه، قد كان له من الأموال ما كان، وقد استعد وتجمل بأعظم ما يمكنه، وتلك الزينة في العادة من مثله تكون هائلة، جمعت زينة الدنيا وزهرتها وبهجتها وغضارتها وفخرها، فرمقته في تلك الحالة العيون، وملأت بِزَّتُهُ القلوب، واختلبت زينته النفوس، فانقسم فيه الناظرون قسمين، كل تكلم بحسب ما عنده من الهمة والرغبة‏.‏ ـ

‏فَخَرَجَ

So he came out (28:79)

on that day

فِي زِينَتِهِ‏

in his adornment (28:79)

– meaning: in a state more elevated than any other during his worldly life; he had what he had of wealth so he prepared and beautified himself to the greatest extent of his ability. And this adornment which the likes of him would habitually use was formidable; it combined the beauty of this worldly life, its splendor, its delights, its lavishness and its glory. So the eyes of the people gazed at him in this condition, and its excess filled their hearts, and his adornment captured their imaginations. So the onlookers became divided into two categories, each of them speaking according to what they held to be important and worthy of aspiration. So:

فـ ‏{‏قَالَ الَّذِينَ يُرِيدُونَ الْحَيَاةَ الدُّنْيَا‏}‏ أي‏:‏ الذين تعلقت إرادتهم فيها، وصارت منتهى رغبتهم، ليس لهم إرادة في سواها، ‏{‏يَا لَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ‏}‏ من الدنيا ومتاعها وزهرتها ‏{‏إِنَّهُ لَذُو حَظٍّ عَظِيمٍ‏}‏ . ـ

‏قَالَ الَّذِينَ يُرِيدُونَ الْحَيَاةَ الدُّنْيَا‏

Those who desired the worldly life said… (28:79)

– meaning: those whose desires were attached to it, and it became the horizon of their hopes – they held no desire for anything else.

يَا لَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ

… “Oh, would that we had the likes of what was given to Qarun…” (28:79)

in terms of the worldly life, its provisions and its splendor.

إِنَّهُ لَذُو حَظٍّ عَظِيمٍ

“…Indeed, he is one of great fortune.” (28:79)

 وصدقوا إنه لذو حظ عظيم، لو كان الأمر منتهيا إلى رغباتهم، وأنه ليس وراء الدنيا، دار أخرى، فإنه قد أعطي منها ما به غاية التنعم بنعيم الدنيا، واقتدر بذلك على جميع مطالبه، فصار هذا الحظ العظيم، بحسب همتهم، وإن همة جعلت هذا غاية مرادها ومنتهى مطلبها، لَمِنْ أدنى الهمم وأسفلها وأدناها، وليس لها أدنى صعود إلى المرادات العالية والمطالب الغالية‏.‏ ـ

And they would be speaking the truth that he was one of great fortune, if the issue extended no further then their wishes and if after this worldly life there were no other abode, for he had been granted the very height of opulence in terms of the delights of this worldly life, through which he was able to accomplish any of his goals. So this was a great fortune according to what they held as important. So their priorities made this the height of their desires and the extent of what they sought, so all else was lesser and lower in importance that this and nothing lower could rise up to these prioritized desires of prized goals.

‏ـ {‏وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ‏}‏ الذين عرفوا حقائق الأشياء، ونظروا إلى باطن الدنيا، حين نظر أولئك إلى ظاهرها‏:‏ ‏{‏وَيْلَكُمْ‏}‏ متوجعين مما تمنوا لأنفسهم، راثين لحالهم، منكرين لمقالهم‏:‏ ‏{‏ثَوَابُ اللَّهِ‏}‏ العاجل، من لذة العبادة ومحبته، والإنابة إليه، والإقبال عليه‏.‏ والآجل من الجنة وما فيها، مما تشتهيه الأنفس وتلذ الأعين ‏{‏خَيْرٌ‏}‏ من هذا الذي تمنيتم ورغبتم فيه، فهذه حقيقة الأمر، ولكن ما كل من يعلم ذلك يؤثر الأعلى على الأدنى، فما يُلَقَّى ذلك ويوفق له ‏{‏إِلَّا الصَّابِرُونَ‏}‏ الذين حبسوا أنفسهم على طاعة اللّه، وعن معصيته، وعلى أقداره المؤلمة، وصبروا على جواذب الدنيا وشهواتها، أن تشغلهم عن ربهم، وأن تحول بينهم وبين ما خلقوا له، فهؤلاء الذين يؤثرون ثواب اللّه على الدنيا الفانية‏.‏ ـ

‏وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ

But those who had been given knowledge said… (28:80)

i.e. those who recognized the reality of things and looked at the inner nature of this worldly life while those others were looking at its outward features:

وَيْلَكُمْ

“Woe to you!” (28:80)

those who were inflicting suffering on themselves due to what they wished for themselves, tired of their statuses, rejecting their addresses.

‏ثَوَابُ اللَّهِ‏

“The reward of Allah…” (28:80)

the immediate rewards, such as the sweetness of worship, His love, turning to him in repentance and it being accepted, as well as the delayed rewards, such as al-Jannah and what it contains of what the souls long for and what the eyes delight in.

خَيْرٌ

“…is better” (28:80)

than this which you wish for and put your hopes in. And this is the reality of the matter, however not everyone who knows this will give due priority to the higher things over the lower things. So no one achieves that and is given the accord to do that

‏إِلَّا الصَّابِرُونَ

except for the patient ones (28:80)

Those who confine themselves to the obedience of Allah, and restrict themselves from His disobedience, and hold themselves steady in the face of His painful decrees, and bear patiently with the pulls and desires of this worldly life so that they do not become distracted from their Lord and so that not come between them and what they were created for. So these are the ones who prize the rewards of Allah above this temporary worldly life.

فلما انتهت بقارون حالة البغي والفخر، وازَّيَّنَتْت الدنيا عنده، وكثر بها إعجابه، بغته العذاب ‏{‏فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ‏}‏ جزاء من جنس عمله، فكما رفع نفسه على عباد اللّه، أنزله اللّه أسفل سافلين، هو وما اغتر به، من داره وأثاثه، ومتاعه‏.‏ ـ

So when this state of wrongdoing and glamour came to a finish for Qarun and his worldly life had been beautified and many people were amazed by that, then punishment took him by surprise:

فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ

And We caused the earth to swallow him and his home (28:81)

The reward was of the same nature as his actions, for just as he had elevated himself above the servants of Allah, so Allah sent him down to the lowest of the low – he and that which deluded him of his home and his furnishings and his enjoyments.

‏ـ {‏فَمَا كَانَ لَهُ مِنْ فِئَةٍ‏}‏ أي‏:‏ جماعة، وعصبة، وخدم، وجنود ‏{‏يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مِنَ الْمُنْتَصِرِينَ‏}‏ أي‏:‏ جاءه العذاب، فما نصر ولا انتصر‏.‏ ـ

‏فَمَا كَانَ لَهُ مِنْ فِئَةٍ

And there was no company for him … (28:81)

– meaning: a group, or a band, or a servant or soldiers

يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مِنَ الْمُنْتَصِرِينَ‏

…to aid him other than Allah, nor was he of those who [could] defend themselves.

– meaning: the punishment came to him, so he had no help nor could he help himself.

‏{‏وَأَصْبَحَ الَّذِينَ تَمَنَّوْا مَكَانَهُ بِالْأَمْسِ‏}‏ أي‏:‏ الذين يريدون الحياة الدنيا، الذين قالوا‏:‏ ‏{‏يَا لَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ‏}‏ ‏{‏يَقُولُونَ‏}‏ متوجعين ومعتبرين، وخائفين من وقوع العذاب بهم‏:‏ ‏{‏وَيْكَأَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ‏}‏ أي‏:‏ يضيق الرزق على من يشاء، فعلمنا حينئذ أن بسطه لقارون، ليس دليلا على خير فيه، وأننا غالطون في قولنا‏:‏ ‏{‏إِنَّهُ لَذُو حَظٍّ عَظِيمٍ‏}‏ ـ

وَأَصْبَحَ الَّذِينَ تَمَنَّوْا مَكَانَهُ بِالْأَمْسِ

And those who had wished for his position the previous day… (28:82)

– meaning: those who desired the life of this world, these ones who had said:

يَا لَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ

Oh, would that we had like what was given to Qarun (28:79)

يَقُولُونَ

They began to say… (28:82)

Those who were in agony and were taking a lesson from the situation – afraid of a punishment happening to them:

وَيْكَأَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ

“Oh, how Allah extends provision to whom He wills of His servants and restricts it!” (28:82)

– meaning: He restricts provisions to whom He wills, so we now know that the extension of provision to Qarun is not an evidence of good in him and that we were mistaken in our statement:

إِنَّهُ لَذُو حَظٍّ عَظِيمٍ

“Indeed, he is one of great fortune” (28:79)

و ‏{‏لَوْلَا أَنْ مَنَّ اللَّهُ عَلَيْنَا‏}‏ فلم يعاقبنا على ما قلنا، فلولا فضله ومنته ‏{‏لَخَسَفَ بِنَا‏}‏ فصار هلاك قارون عقوبة له، وعبرة وموعظة لغيره، حتى إن الذين غبطوه، سمعت كيف ندموا، وتغير فكرهم الأول‏.‏ {‏وَيْكَأَنَّهُ لَا يُفْلِحُ الْكَافِرُونَ‏}‏ أي‏:‏ لا في الدنيا ولا في الآخرة‏.‏ ـ

And:

لَوْلَا أَنْ مَنَّ اللَّهُ عَلَيْنَا‏

“Were it not that Allah had conferred favor on us…” (28:82)

for He did not punish us for what we said, so if it were not for His grace and favor:

لَخَسَفَ بِنَا

“… He would have caused it to swallow us” (28:82)

So the destruction of Qarun was a punishment for him and it became a lesson and an admonishment to others – even unto those who had been misled. You heard how they regretted and how they changed from their original ideas.

‏وَيْكَأَنَّهُ لَا يُفْلِحُ الْكَافِرُونَ‏

“Oh, how the disbelievers do not succeed!” (28:82)

– meaning: neither in this worldly life not in the hereafter.

‏ـ [‏83‏]‏ ‏{‏تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ‏}‏ لما ذكر تعالى، قارون وما أوتيه من الدنيا، وما صار إليه عاقبة أمره، وأن أهل العلم قالوا‏:‏ ‏{‏ثَوَابُ اللَّهِ خَيْرٌ لِمَنْ آمَنَ وَعَمِلَ صَالِحًا‏}‏ رغب تعالى في الدار الآخرة، وأخبر بالسبب الموصل إليها فقال‏:‏ ‏{‏تِلْكَ الدَّارُ الْآخِرَةُ‏}‏ التي أخبر اللّه بها في كتبه وأخبرت ‏[‏بها‏}‏ رسله، التي ‏[‏قد‏}‏ جمعت كل نعيم، واندفع عنها كل مكدر ومنغص، ‏{‏نَجْعَلُهَا‏}‏ دارا وقرارا ‏{‏لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا‏}‏ أي‏:‏ ليس لهم إرادة، فكيف العمل للعلو في الأرض على عباد اللّه، والتكبر عليهم وعلى الحق ‏{‏وَلَا فَسَادًا‏}‏ وهذا شامل لجميع المعاصي . ـ

‏تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ‏

That home of the Hereafter We assign to those who do not desire exaltedness upon the earth or corruption. And the [best] outcome is for the righteous. (28:83)

So after Allah mentioned Qarun, what he had been given in terms of this worldly life, what was the end result of his affair, and that the People of Knowledge said:

ثَوَابُ اللَّهِ خَيْرٌ لِمَنْ آمَنَ وَعَمِلَ صَالِحًا‏

“The reward of Allah is better for he who believes and does righteousness” (28:80)

then He incited desire in them for the abode of the hereafter and He informed them of the means which are conducive to it. So He said:

تِلْكَ الدَّارُ الْآخِرَةُ

That home of the Hereafter … (28:83)

which Allah informs us of in His Book and which His messengers inform us of; that abode in which every blessings has been gathered and every irritant and trouble has been kept away.

‏نَجْعَلُهَا

We assign it…  (28:83)

i.e. this everlasting abode

‏لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا

…to those who do not desire exaltedness upon the earth…  (28:83)

– meaning: there do not even have any desire for it, so then what about working for exaltedness upon the earth over the servants of Allah and being arrogant towards them and towards the truth?

‏وَلَا فَسَادًا

…nor corruption (28:83)

and this is comprehensive of every form of disobedience.

فإذا كانوا لا إرادة لهم في العلو في الأرض والإفساد، لزم من ذلك، أن تكون إرادتهم مصروفة إلى اللّه، وقصدهم الدار الآخرة، وحالهم التواضع لعباد اللّه، والانقياد للحق والعمل الصالح‏.‏ ـ

So since they did not have any desire for exaltedness in the earth or corruption, then that necessarily entails that their desire was directed towards Allah and their goal is the home of the hereafter, and that their condition is one of humility towards the slaves of Allah, conformity to the truth, and righteous good deeds.

وهؤلاء هم المتقون الذين لهم العاقبة، ولهذا قال‏:‏ ‏{‏وَالْعَاقِبَةُ‏}‏ أي حالة الفلاح والنجاح، التي تستقر وتستمر، لمن اتقى اللّه تعالى، وغيرهم ـوإن حصل لها بعض الظهور والراحةـ فإنه لا يطول وقته، ويزول عن قريب‏.‏ وعلم من هذا الحصر في الآية الكريمة، أن الذين يريدون العلو في الأرض، أو الفساد، ليس لهم في الدار الآخرة، نصيب، ولا لهم منها نصيب  . ـ

And these ones are the muttaqoon, those to whom belong the [good] end, and for this reason He said:

‏وَالْعَاقِبَةُ

And the [best] outcome… (2:83)

– meaning, the condition of success and salvation which is settled and secure – is for those who have taqwa of Allah, and others – even if they attain some measure of outward good and comfort – then their time is not long and it will soon come to an end. And it is understand from the exclusive language of this noble ayah that those who desire exaltedness upon the earth or corruption, then there is no portion of abode of the hereafter for them, not a single part of it.

[Taysir al-Kareem al-Rahman pg. 731-733]

See also: The Story of the Town by the Sea: Tafsir al-Sa’di

See also: Benefits from the Story of the Mother of Moosaa: Imam al-Sa’di

See also: Benefits from the story of Moosaa and al-Khadr: Imam al-Sa’di

See also: The Respective Means of Destruction: Tafsir al-Shinqitee

See also: Banu Israa’eel’s abuse of Moosaa: Tafsir al-Shinqitee

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7 thoughts on “The Story of Qarun: Tafsir al-Sa’di

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  3. Pingback: Banu Israa’eel’s abuse of Moosaa: Tafsir al-Shinqitee | Tulayhah

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