Sura hii ilianza kwa kusimulia habari ya Musa na Firauni, ikionyesha nguvu ya serikali na mamlaka, na jinsi nguvu hizo zinavyoishia kwenye kushindwa na maangamizi zinapoambatana na dhulma, udhalimu, kufuru, na kuacha mwongozo wa Mungu. Sasa sura inatueleza kuhusu Qārūn, au Kora, ikionyesha nguvu ya mali na elimu, na jinsi nguvu hizo zinavyoishia mwisho uleule zinapoambatana na kiburi na kutokushukuru. Kwa ufupi, sura inaonyesha thamani zinazofanya mali na anasa kuwa za thamani ndogo sana zikilinganishwa na imani na uadilifu, pamoja na kiasi katika kufurahia starehe za maisha bila kiburi wala ufisadi.

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.

Qur'ani haielezi wakati wala mahali ambapo matukio haya yalitokea. Inatuambia tu kwamba Qārūn alikuwa wa watu wa Musa, na kwamba alikuwa mdhalimu kwao.

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.

Je, hili lilitokea Misri kabla ya Waisraeli kuondoka? Au lilitokea baada ya kuondoka kwao lakini wakati wa uhai wa Musa? Au lilitokea baada ya kifo cha Musa? Kuna baadhi ya riwaya zinazopendekeza kwamba Qārūn alikuwa binamu yake Musa, na kwamba matukio yaliyoelezwa katika sura yalitokea wakati wa uhai wa Musa. Riwaya nyingine zinaongeza kwamba alimdhulumu Musa hata zaidi na kushiriki katika njama iliyolenga kumtuhumu Musa kwa uzinzi. Qārūn alipaswa kupokea rushwa kama malipo. Mungu alionyesha kwamba Musa hakuwa na hatia na akamruhusu kumwadhibu Qārūn, ambaye alimezwa ndani ya ardhi.

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.

Hatuhitaji ripoti hizi zozote, wala hatuhitaji kujua muda na mahali halisi pa matukio haya. Simulizi, kama inavyosimuliwa katika Qur'ani, inatosha kutimiza kusudi lake na kuthibitisha thamani zake zenyewe. Kama muda, mahali na mazingira yake vingeweza kuleta manufaa kwa kusudi lake, Qur'ani ingetoa maelezo hayo. Kwa hiyo, hapa tutajadili tu yale ambayo sura inayafundisha, bila kurejelea ripoti nyingine.

Qārūn [au Korah] alikuwa mmoja wa watu wa Musa, lakini aliwatendea watu wake dhulma. Tulimpa hazina za namna hii hata funguo zake zingekuwa mzigo mzito mno kwa kundi la watu hodari. Watu wake walimwambia: "Usijivune [kwa mali zako]; kwa kuwa Mungu hawapendi wanaojivuna. Badala yake, tafuta kwa kile alichokupa Mungu mema ya maisha ya Akhera, pasipo kusahau sehemu yako halali katika dunia hii; ufanye wema kama Mungu alivyokutendea wema, wala usitafute kueneza ufisadi duniani; kwa kuwa Mungu hawapendi wanaoeneza ufisadi." Akajibu: "Mali hii nimepewa kwa sababu tu ya elimu niliyo nayo."" (Aya 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)

Hadithi inaanza kwa kumtaja mhusika wake mkuu, Qārūn, na watu wake, "watu wa Musa", pamoja na jinsi alivyowatendea watu wake kwa dhulma. Pia inatuambia mwanzoni kabisa sababu ya dhulma hiyo, nayo ni mali: "Tulimpa hazina kiasi kwamba funguo zake zingekuwa mzigo mzito mno kwa kundi la watu wenye nguvu." (Aya ya 76) Kisha inaendelea kueleza matukio, kauli na miitikio iliyohusika.

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 alikuwa wa watu wa Mūsā. Mwenyezi Mungu alikuwa amempa mali nyingi sana, ambayo sūrah inaieleza kama "hazina", neno linalomaanisha ziada ya fedha iliyohifadhiwa na kuondolewa katika mzunguko. Hakika kubeba tu funguo za hazina hizi kulikuwa mzigo mzito hata kwa kundi la wanaume hodari. Ni kwa sababu ya mali yake ndipo Qārūn alipowatendea watu wake dhulma. Sūrah haibainishi aina ya dhulma aliyowafanyia Qārūn, bali inaliacha wazi ili lijumuishe aina zote za dhulma. Huenda alichukua ardhi na mali yao kwa njia isiyo ya haki, kama mara nyingi hufanywa na wale wanaotumia madaraka na mali kuwanyima wengine haki zao. Pia huenda aliwanyima sehemu yao ya haki katika mali yake. Mwenyezi Mungu amewapa maskini sehemu yao halali katika mali ya matajiri, ili mali isizunguke miongoni mwa matajiri pekee huku maskini wakiwa katika hali ya uhitaji mkubwa pande zote. Hali hii inapotokea, ufisadi huonekana waziwazi. Qārūn pia huenda alikuwa na hatia ya aina nyingine za dhulma.

Katika tukio hili la kwanza tunaona kiburi kikiwa kwenye kilele chake. Pia tunaona ushauri mzuri ukipuuzwa kwa ajili ya ufisadi na kutokushukuru.

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

Tukio la pili linamwonyesha Qārūn akijitokeza mbele ya watu wake, amepambwa kwa fahari yote ambayo utajiri wake ungeweza kumudu. Baadhi yao wanavutiwa sana na hali hiyo, na wanaonyesha hamu yao kubwa ya kupata kitu kama hicho. Wakiwa na wivu, wanaamini kwamba amepewa utajiri mkubwa. Lakini wengine wanasikiliza sauti ya imani, wakijiinua juu ya mvuto wa mali na fahari ya Qārūn. Wakizungumza kwa kujiamini kabisa, wanawakumbusha kundi la kwanza ukweli huo:

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:

Hivyo basi akatoka mbele ya watu wake kwa fahari yake yote. Wale waliojali maisha ya dunia hii tu walisema: 'Laiti tungalikuwa na mfano wa yale aliyopewa Qārūn! Hakika yeye ni mtu wa bahati kubwa!' Lakini wale waliopewa elimu ya kweli walisema: 'Ole wenu!' Malipo ya Mwenyezi Mungu ni bora zaidi kwa yule anayeamini na kutenda mema. Lakini hakuna awezaye kupata hayo isipokuwa wale wanaosubiri kwa subira katika mateso.' (Aya 79-80)

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)

Hapa tunawaona baadhi ya watu wakiwa wamevutiwa na anasa zinazoweza kutolewa na maisha ya dunia hii, wakiwa tayari kufanya kila wawezalo ili kupata sehemu yao kutoka humo. Wengine wanaona kwamba imani ni baraka kubwa zaidi, na wanatumaini malipo ya Mungu. Hivyo thamani ya mali inawekwa pamoja na thamani ya imani: "Wale waliotaka tu maisha ya dunia hii walisema:

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:

Wakati mvuto wa anasa za kidunia na fahari unapokuwa mkubwa zaidi, Mwenyezi Mungu huingilia kati ili kumaliza mtihani huo na kuwaokoa wanachama dhaifu zaidi wa jamii kutokana na jaribu kama hilo. Hivyo kiburi kinaangamizwa kabisa katika tukio la tatu, la maamuzi, la hadithi hii:

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:

Kisha Tukamfanya ardhi imeze yeye pamoja na makazi yake. Hakuwa na yeyote wa kumsaidia dhidi ya Mungu, wala hakuwa na uwezo wa kujilinda mwenyewe. (Aya ya 81)

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)

Katika sentensi fupi kama hii, tukio kubwa linaelezwa: "Tulimfanya ardhi immeze yeye pamoja na makazi yake." Hivyo Qārūn akaingia ardhini ambayo kiburi chake kilijivuna juu yake. Anaonyeshwa kuwa dhaifu na asiye na uwezo, hana uwezo wa kutumia mali yake wala cheo chake kwa faida yoyote.

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.

Pamoja naye, mtihani mkali uliowapata watu wengine pia ulikomeshwa. Pigo alilolipokea liliwafanya warejee kwa Mungu, likiondoa pazia la upotofu lililokuwa limewapofusha hapo awali. Sehemu ya mwisho ya hadithi inaonyeshwa hivi:

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:

Kufikia asubuhi, wale ambao jana tu walikuwa wakitamani kuwa katika nafasi yake sasa walikuwa wakisema: Tazama! Ni hakika Mungu ndiye anayetoa kwa wingi, au kutoa kwa kiasi kidogo, kwa yule anayemtaka miongoni mwa waja wake. Lau Mungu asingetuwia fadhili, bila shaka angeifanya ardhi itumeze pia sisi. Tazama! Wasioamini hawatafanikiwa.

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.