In the Shade of the Qur'an by Sayyid Qutb

The sūrah opened with the story of Moses and Pharaoh showing the power of government and authority and how, when coupled with injustice, tyranny, disbelief and abandonment of God’s guidance, it ended in failure and ruin. Now the sūrah tells us about Qārūn, or Korah, portraying the power of wealth and knowledge and how, when coupled with arrogance and ingratitude, this leads to the same end. In essence, the sūrah depicts those values that make wealth and luxury practically insignificant when compared with faith and righteousness, as also with moderation in enjoying life’s pleasures without arrogance or corruption.

The Qur’ān does not specify the time and place where these events took place. It only tells us that Qārūn belonged to Moses’ people and that he was unjust to them.

Did this happen in Egypt before the Israelites left? Or was it after their departure but during Moses’ lifetime? Or did it take place after Moses’ death? There are some reports which suggest that Qārūn was Moses’ cousin and that the events related in the sūrah took place during Moses’ lifetime. Other reports add that he even wronged Moses and was party to a plot that sought to accuse Moses of adultery. Qārūn was to receive a bribe in return. God showed that Moses was innocent and allowed him to punish Qārūn, who was swallowed into the earth.

We do not need any of these reports, nor do we need to know the exact time and place of these events. The story, as told in the Qur’ān, is sufficient to serve its purpose and to establish its own values. If its time, place and circumstances could have benefited its purpose, the Qur’ān would have provided these details. Therefore, we will discuss here only what the sūrah imparts, without reference to other reports.

Qārūn [or Korah] was one of the people of Moses, but he treated them unjustly. We had granted him such treasures that their very keys would have been too heavy a burden for a band of strong men. His people said to him: Do not exult [in your riches]; for God does not love those who are exultant. Seek instead, by means of what God has granted you, the good of the life to come, without forgetting your rightful share in this world; and do good just as God has done good to you, and do not seek to spread corruption on earth; for God does not love the ones who spread corruption.’ Answered he: ‘I have been given this wealth only by virtue of the knowledge that I have.’ (Verses 76-78)

This is how the story begins, naming its main character, Qārūn, and his community, “the people of Moses”, as well as the way he treated his people, which was unjust. It also tells us right at the very start the reason for such injustice, namely wealth: “We had granted him such treasures that their very keys would have been too heavy a burden for a band of strong men.” (Verse 76) It goes on to explain the events, statements and reactions involved.

Qārūn belonged to Moses’ people. God had given him abundant wealth, described in the sūrah as “treasures”, a term that signifies a hoarded surplus of money which is taken out of circulation. Indeed the mere carrying of the keys to these treasures represented a heavy burden even for a band of strong men. It was because of his wealth that Qārūn treated his people unjustly. The sūrah does not specify the form of injustice dealt out by Qārūn, leaving it indefinite so as to include all types of injustice. He might have taken their land and property unfairly, as is often done by those who use power and wealth to deprive others of their rights. He might also have deprived them of their fair share in his property. God has given the poor their rightful share in the property of the rich, so that wealth does not circulate exclusively among the rich while all around them the poor are in desperate need. When this happens, corruption becomes manifest. Qārūn might equally have been guilty of other forms of injustice.

However, some in his community tried to stop such injustice, counselling him to maintain the path that earns God’s pleasure. Thus, he would be able to enjoy his wealth and partake of the pleasures it provides, but in moderation and within reason. More importantly, this path requires wealthy people to watch God in all their actions, for it is He who granted them all they have. They too will have to account for their deeds on the Day of Judgement: “His people said to him: Do not exult (in your riches]; for God does not love those who are exultant. Seek instead, by means of what God has granted you, the good of the life to come, without forgetting your rightful share in this world; and do good just as God has done good to you, and do not seek to spread corruption on earth; for God does not love the ones who spread corruption.” (Verses 76-77) This outlines the values and features that sum up the divine way of life and distinguish it from all other ways.

“Do not exult” in your riches nor be so proud of them as to forget the One who has granted you this blessing. Do not neglect to give due thanks. Do not treat your money as an object of extreme delight so that you become insolent and arrogant in your treatment of other people. “For God does not love those who are exultant.” (Verse 76) His compatriots remind him of God and the fact that He does not love those who are infatuated with wealth, showing arrogance and using its power to humiliate others.

“Seek instead, by means of what God has granted you, the good of the life to come, without forgetting your rightful share in this world.” (Verse 77) Here we see the right balance that is characteristic of the divine way of life. It makes the wealthy look forward to the life to come hoping to be among the successful on the Day of Judgement, without depriving him of his share of enjoyment in the present life. In fact, the divine system urges him to do so as a duty, so that he does not discard life’s pleasures and look down upon the life of this world.

God has created the pleasures and luxuries of this life so that people may enjoy their share of these, and work towards obtaining them. Thus human life is set on the way to progress and man fulfils the task God has assigned him on earth. The only proviso is that in such enjoyment of pleasures they should seek the reward of the hereafter. Thus, the wealthy neither deviate from the road leading to heaven, nor neglect their duties as a result of their riches. When they seek the hereafter, their enjoyment of pleasure becomes a form of gratitude to God and proper acceptance of His blessings. Thus it is, in turn, a way to earn more reward. The divine way of life achieves harmony and balance in human life. It enables man to progress spiritually without suffering deprivation or wasting natural resources.

“Do good just as God has done good to you.” (Verse 77) The money you have is a gift God has granted you out of his kindness. Hence, it should be received with gratitude and used for good purposes, and doing kindness to other people.

“Do not seek to spread corruption on earth.” (Verse 77) Corruption takes many forms including injustice, indulgence in pleasure, paying no heed to God’s guidance or to the hereafter, doing what causes envy and hatred, spending money wastefully and blocking its proper use. “For God does not love the ones who spread corruption,” in the same way as He does not love those who are exultant.

Such was the honest advice given to Qārūn by his people. Yet in one sentence his reply carried every meaning of corruption: “Answered he: I have been given this wealth only by virtue of the knowledge that I have.” (Verse 78) I have got this wealth and amassed it through the knowledge I have; all by my own endeavour. So, why are you trying to tell me how to use what is my private property?

This is the attitude of one who chooses to be oblivious to the source of the blessings he has been given. He has been blinded by his wealth. Such people are common, seen in all societies. Many a rich person believes that his knowledge and effort are the only means by which he has amassed his wealth. Hence, he is not to be questioned about the way he uses his wealth, what he spends or for what purpose, whether it be for good or foul. No thought does he entertain of God or earning His pleasure.

Islam accepts private ownership and appreciates people’s efforts in this regard, provided that they remain within the realm of what is permissible. While it does not belittle the importance of private effort, it stipulates a certain method of spending money just like it stipulates rules and methods that must be observed in acquiring it.

Its system combines balance and moderation. It does not deprive anyone of the fruits of their enterprise, but at the same time it does not approve either unrestricted indulgence or miserly hoarding. It gives the community its dues in such wealth, as well as the right to watch and monitor the methods of obtaining, investing, spending and enjoying wealth.

Qārūn, however, did not listen to his people, nor did he appreciate the blessings granted by his Lord. He did not abide by the divine method, but instead turned away arrogantly. Therefore, a warning was issued to him for his insolence and arrogance: “Did he not know that God had destroyed many a generation that preceded him, and who were far more powerful and greater in wealth than he? The guilty are not questioned about their sins.” (Verse 78) If he believed himself to be powerful and rich, God had in the past destroyed communities that were far more powerful and wealthy. He should have known this, because it is such knowledge that saves man from destruction. Let him know, then, that he and all guilty people like him are worth nothing in God’s sight. They are not even worth questioning about their sins. They are neither the arbiters nor the witnesses: “The guilty are not questioned about their sins.” (Verse 78)

In just this first scene we see arrogance at its height. We also see sound advice ignored in favour of corruption and ingratitude.

The second scene shows Qārūn appearing before his people, decked out in all the splendour his wealth could afford him. Some of them are so dazzled by this that they express their keenest wish to have something similar. Envious, they believe that he has been given a great fortune. Others, however, listen to the voice of faith, rising above the lure of wealth and Qārūn’s pomp. Speaking in full confidence, they remind the first group of the facts:

And so he went forth before his people in all his pomp. Those who cared only for the life of this world said: ‘Oh, would that we had the like of what Qārūn has been given! He is certainly a man of great fortune! But those who had been granted true knowledge said: ‘Woe to you!’ God’s reward is by far the best for any who believes and does what is right. Yet none can attain this other than those who are patient in adversity.’ (Verses 79-80)

Here, we see some people infatuated with the luxuries that the present life can offer, ready to do what they can in order to have their share of it. Others feel that faith is a greater blessing, and hope for God’s reward. Thus the value of wealth is set side by side with the value of faith: “Those who cared only for the life of this world said:

‘Oh, would that we had the like of what Qārūn has been given! He is certainly a man of great fortune.’“ (Verse 79)

The luxuries and splendour that life can give have always captivated people so that they neither look beyond these nor seek any higher or nobler value. They do not ask what price the owner has paid for such luxuries, nor by what means he has obtained them. They covet it whether it is wealth, position or honour. They swarm like flies to it. It does not matter to them whether the price is too high, the method too wicked or the means too lowly.

By contrast, those who maintain their bond with God have a different standard of values by which they look at life. Their souls are too noble to let worldly considerations get the better of them. The dignity they feel as a result of their faith prevents them from yielding to the pressures exerted by others. Such people are the ones endowed with real knowledge and the right sense of proportion: “But those who had been granted true knowledge said: ‘Woe to you! God’s reward is by far the best for any who believes and does what is right. Yet none can attain this other than those who are patient in adversity.’“ (Verse 80) God’s reward is far better than all this pomp, and what God gives is better by far than all that Qārūn has. To have such insight into things puts people into a nobler category: they are the ones who persevere in adversity and resist temptation. They are the ones who remain patient despite being deprived of what they might wish for. When they prove their patience in the face of adversity and their perseverance in following the way God has laid down, He elevates them to a level that enables them to rise above all that life on earth can offer. Thus do they seek only God’s reward, and with confidence and reassurance.

When the attraction of material splendour and pomp is at its greatest, God intervenes in order to end the test and save the weaker elements of the community from such temptation. Thus arrogance is utterly destroyed in the third, decisive scene of this story:

Then We caused the earth to swallow him, together with his dwelling. He had none to give him support against God, nor was he able to protect himself. (Verse 81)

In such a short sentence a huge event is described: “We caused the earth to swallow him, together with his dwelling.” Thus Qārūn went into the earth over which his pride had swelled. He is shown to be weak and powerless, incapable of using his wealth or position to any advantage.

With him the severe test that had claimed other people was also brought to an end. The blow he received made them turn back to God, lifting the cover of error that had earlier blinded them. The final scene of the story is thus portrayed:

By the morning, those who but yesterday had longed to be in his place were now saying: Behold! It is indeed God who gives in abundance, or gives in small measure, to whom He wills of His servants. Had not God been gracious to us, He might have caused the earth to swallow us, too. Behold! The unbelievers will not achieve success.

(Verse 82)

These very people are shown expressing their gratitude to God for not granting them what they had wished for only the day before. They are full of pleasure that God had not given them what He did Qārūn. They recognized that wealth is not an indication of God’s pleasure. He gives in plenty or in small measure to any of His servants for reasons other than being pleased or displeased with them. Had wealth been evidence of God’s pleasure, He would not have punished Qārūn so severely.

Wealth is merely a test which can bring about a terrible end. They also realized that unbelievers will never be successful. Although Qārūn did not say anything to suggest that he was an unbeliever, nonetheless his arrogance and claims that his knowledge brought him all his wealth made them classify him as one. They saw that his end was one normally met by unbelievers.

The curtains are drawn with a victory for believing hearts achieved through God’s direct will. Faith is seen to be far weightier than any worldly consideration. The comments that now follow are, therefore, most apt:

We grant that happy life in the hereafter to those who do not seek to exalt themselves on earth or to spread corruption. The future belongs to the God-fearing. (Verse 83)

It was to the hereafter that the people endowed with true knowledge referred.

They have the right sort of knowledge which gives things their proper value. The hereafter, then, with its high rank in the universal order, and its happy life is granted to “those who do not seek to exalt themselves on earth or to spread corruption.” (Verse 83)

No thought of arrogance is ever entertained by them. Nor do they seek to stress their own importance. Indeed such self-consciousness takes a secondary position, well below their consciousness of God and the supreme value they attach to the way of life He has laid down. They look at this earthly life, its concerns, values and standards with little interest. Corruption is far from their minds. Hence, they are given high rank in the hereafter: “The future belongs to the God-fearing,” who fear God and seek His pleasure, dreading to incur His wrath.

In the life to come reward for all actions is given in accordance with the rule to which God has committed Himself: a good action will be multiplied manifold and rewarded with that which is much better. Conversely, a bad action is given only its like. This is a gesture of God’s grace to mankind: “Whoever comes [before Him] with a good deed shall have far better than it; but anyone who comes with an evil deed will be requited with nothing more than the like of what they have done.” (Verse 84)