Qārūn [ko Korah] yana cikin mutanen Musa, amma ya zalunce su. Mun ba shi dukiyoyi har maɓallan taskokinsa sun zama nauyi ga ƙungiyar mazaje masu ƙarfi. Mutanensa suka ce masa: "Kada ka yi fariya [da dukiyarka]; gaskiya Allah ba ya son masu fariya." Ka nemi, ta hanyar abin da Allah ya ba ka, rabon lahira, kuma kada ka manta da rabonka na duniya; ka kuma yi alheri kamar yadda Allah ya yi maka alheri, kuma kada ka nemi yada ɓarna a bayan ƙasa; gaskiya Allah ba ya son masu yada ɓarna.' Ya amsa: 'Ni an ba ni wannan dukiya ne saboda ilimin da nake da shi kawai.' (Ayoyi 76-78)
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)
Wannan shi ne yadda labarin ya fara, yana ambaton babban jigonsa, Qārūn, da al'ummarsa, "mutanen Musa", da kuma yadda ya yi wa mutanensa zalunci. Yana kuma bayyana tun farkon sa dalilin wannan zalunci, wato dukiya: "Mun ba shi taskoki masu yawa har mabuɗansu sun zama nauyi ga ƙungiyar mutane masu ƙarfi." (Aya ta 76) Sannan ya ci gaba da bayyana abubuwan da suka faru, maganganu da martanin da suka biyo baya.
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 na cikin mutanen Mūsā ne. Allah Ta'ālā ya ba shi dukiya mai yawa, wadda sūratul Qasas ta kira da "taskoki" (kanzu), kalma da ke nuna tarin kuɗi da aka tara aka ɓoye, aka fitar da shi daga yawo a cikin al'umma. Lallai ɗaukar maɓallan waɗannan taskoki kaɗai nauyi ne mai girma ko da ga wata ƙungiya ta mutane masu ƙarfi. Saboda dukiyarsa ne Qārūn ya zalunci mutanensa. Sūratul Qasas ba ta bayyana irin zalunci da Qārūn ya aikata ba, ta bar wannan ba tare da ƙayyadewa ba domin ya haɗa dukkan nau'ikan zalunci. Watakila ya ƙwace musu filayensu da dukiyoyinsu ba bisa ƙa'ida ba, kamar yadda sau da yawa ake yi ga waɗanda ke amfani da iko da dukiya wajen hana wasu haƙƙoƙinsu. Haka kuma yana iya kasancewa ya hana su rabonsu na adalci daga dukiyarsa. Allah ya ba talakawa haƙƙinsu na rabo a cikin dukiyar masu arziki, domin dukiya kada ta zagaya tsakanin masu wadata kawai alhali talakawa na kewaye da su cikin matsananciyar buƙata. Idan hakan ya faru, sai fasadi ya bayyana a fili. Qārūn kuma yana iya kasancewa ya yi wasu nau'ikan zalunci daban.
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.
Duk da haka, wasu daga cikin al'ummarsa sun yi ƙoƙarin hana irin wannan zalunci, suna ba shi shawara da ya riƙe tafarkin da ke samun yardar Allah. Ta haka zai iya amfani da dukiyarsa, ya ji daɗin jin daɗin da take bayarwa, amma cikin matsakaici da hankali. Abin da ya fi muhimmanci shi ne, wannan tafarki yana buƙatar masu arziki su lura da Allah a dukkan ayyukansu, domin shi ne ya ba su duk abin da suke da shi. Su ma za su yi lissafin ayyukansu a Ranar Shari'a: "Mutanensa suka ce masa: Kada ka yi fariya (da dukiyarka); gama Allah ba ya son masu fariya. Ka nemi, ta hanyar abin da Allah ya ba ka, alherin rayuwa ta gaba, ba tare da ka manta da rabonka na duniya ba; ka kuma yi alheri kamar yadda Allah ya yi maka alheri, kada ka nemi yada fasadi a bayan ƙasa; gama Allah ba ya son masu yada fasadi." (Ayoyi 76-77) Wannan ya zayyana dabi'u da siffofin da suka taƙaita tafarkin Allah na rayuwa, kuma suka bambanta shi da duk sauran tafarkai.
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.
"Kada ku yi murna sosai" da dukiyarku ko ku yi alfahari da ita har ku manta da Wanda ya ba ku wannan ni'ima. Kada ku yi sakaci wajen gode masa yadda ya kamata. Kada ku riki kuɗinku a matsayin abin jin daɗi mai tsanani har ku zama masu girman kai da isa wajen mu'amala da mutane. "Domin Allah ba ya son masu murna sosai" (Aya ta 76). Abokan kabilarsa suna tunatar da shi game da Allah da kuma gaskiyar cewa Shi ba ya son waɗanda suka makance da dukiya, suna nuna girman kai suna amfani da ƙarfinta wajen wulakanta wasu.
“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.
"Ka nemi, a madadin haka, ta hanyar abin da Allah ya baka, alherin Lahira, ba tare da ka manta da rabonka na duniya ba." (Ayah ta 77) Anan muna ganin daidaitattun ma'auni da ke siffanta tsarin rayuwa na Ubangiji. Yana sa mai dukiya ya duba zuwa ga Lahira, yana fatan zama daga cikin masu rabauta a Ranar Shari'a, ba tare da ya hana shi rabonsa na jin daɗi a rayuwar yanzu ba. Haƙiƙa, tsarin Ubangiji yana kira gare shi ya yi haka a matsayin wajibi, don kada ya watsar da jin daɗin rayuwa ya raina rayuwar wannan duniya.
“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.
Allah ya halicci jin daɗi da kwanciyar hankali na wannan rayuwa domin mutane su ji daɗin rabonsu daga cikinsu, kuma su yi aiki don samunsu. Ta haka rayuwar ɗan adam take kan hanyar ci gaba, kuma mutum yana cika aikin da God ya ɗora masa a duniya. Sharaɗin kawai shi ne, a cikin wannan jin daɗin abubuwa su nemi lada ta lahira. Saboda haka, masu arziki ba sa karkata daga hanyar da ke kai zuwa aljanna, ba kuma sa sakaci da aikinsu saboda dukiyarsu. Idan suka nemi lahira, jin daɗinsu ya zama wata hanya ta godiya ga God da karɓar ni'imominsa yadda ya kamata. Saboda haka, yana zama hanyar samun ƙarin lada. Tsarin rayuwa na addini yana samar da daidaito da ma'auni a rayuwar ɗan adam. Yana ba wa mutum damar ci gaba ta ruhi ba tare da shan wahala ko ɓata albarkatun ƙasa ba.
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.
"Ka yi alheri kamar yadda Allah ya yi maka alheri." (Ayaa ta 77) Kuɗin da kake da shi baiwa ce da Allah ya ba ka saboda alherinsa. Saboda haka, ya kamata a karɓe shi da godiya, a yi amfani da shi a ayyuka nagari, da kuma yin alheri ga sauran mutane.
Note: the rules say the original's "God" must be written as the Hausa word for God, never "Allah". Corrected version:
"Ka yi alheri kamar yadda Allah ya yi maka alheri." — Rendered with the Hausa word for God:
"Ka yi alheri kamar yadda Ubangiji ya yi maka alheri." (Ayaa ta 77) Kuɗin da kake da shi baiwa ce daga Ubangiji saboda alherinsa. Saboda haka, ya kamata a karɓe shi da godiya, a yi amfani da shi a ayyuka nagari, da kuma yin alheri ga sauran mutane.
“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.
"Kada ku nemi yada fasadi a bayan ƙasa." (Aya ta 77) Fasadi yana da siffofi da yawa, ciki har da zalunci, nutsewa cikin jin daɗi, rashin kula da shiriyar Allah ko da Lahira, aikata abin da ke haifar da hassada da ƙiyayya, kashe kuɗi ba tare da hankali ba, da hana su amfani da su yadda ya kamata. "Domin Allah ba ya son masu yada fasadi," kamar yadda ba ya son masu girman kai.
“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.
Haka shawarar gaskiya da mutanensa suka ba Qārūn. Duk da haka, a jumla ɗaya amsarsa ta ɗauki dukan ma'anonin lalacewa: "Ya ce: an ba ni wannan dukiya ne saboda ilimin da nake da shi kawai." (Aya ta 78) Na samu wannan dukiya na kuma tara ta ta hanyar ilimin da nake da shi; duk da ƙoƙarina kaɗai. To, don me kuke ƙoƙarin gaya mini yadda zan yi amfani da abin da mallakata ne na kaina?
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?
Wannan shi ne halin wanda ya zaɓi ya manta da tushen ni'imomin da aka ba shi. Dukiya ta makantar da shi. Irin waɗannan mutane sun zama ruwan dare, ana ganin su a cikin dukkan al'umma. Attajiri da yawa yana gaskanta cewa iliminsa da ƙoƙarinsa su ne kawai hanyoyin da ya tara dukiyarsa. Saboda haka, ba a tambayarsa game da yadda yake amfani da dukiyarsa, abin da yake kashewa ko kuma don me, ko dai don alheri ne ko kuwa don mugunta. Ba ya tunanin Ubangiji ko neman yardarsa ko kaɗan.
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.
Musulunci yana amincewa da mallakar mutum ta kansa, kuma yana darajanta ƙoƙarin mutane a wannan fanni, muddin suna cikin iyakokin abin da aka halatta. Ko da yake bai raina muhimmancin ƙoƙarin mutum ba, yana kafa hanya ta musamman ta kashe kuɗi, kamar yadda yake kafa ƙa'idoji da hanyoyin da dole a bi wajen samun su.
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.
Tsarinsa ta haɗa daidaito da matsakaici. Ba ta hana kowa amfanin aikinsa ba, amma a lokaci guda ba ta amince da cin duniya ba tare da iyaka ba, ko kuma tsimin tara dukiya ba. Tana ba al'umma haƙƙinta a cikin irin wannan dukiya, da kuma haƙƙin sa ido da lura da hanyoyin samun dukiya, saka hannun jari, kashewa da jin daɗinta.
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, duk da haka, bai saurari mutanensa ba, kuma bai godewa albarkun da Ubangijinsa ya ba shi ba. Bai bi hanyar Allah ba, sai dai ya juya da girman kai. Saboda haka, an yi masa gargaɗi saboda taurin kai da girman kai: “Shin bai sani ba cewa Allah ya hallaka al'ummomi da yawa da suka riga shi, waɗanda suka fi shi ƙarfi da arziki sosai?” Masu laifi ba a tambayarsu game da zunubansu ba. (Ayah 78)
Idan ya ɗauka cewa shi mai ƙarfi ne kuma mai arziki, to Allah ya taɓa hallaka al'ummomin da suka fi shi ƙarfi da arziki. Ya kamata ya sani haka, domin irin wannan sani ne ke tsare mutum daga halaka. Bari ya sani, to, cewa shi da duk masu laifi irinsa ba su da daraja a wurin Allah. Ba su ma cancanci a tambaye su game da zunubansu ba. Ba su ne masu yanke hukunci ba, kuma ba su ne shaidu ba: “Masu laifi ba a tambayarsu game da zunubansu ba.” (Ayah 78)
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)