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A Glimpse at the Story of Qaaroon

All perfect praise is due to Allaah; I testify that there is none worthy of worship except Allaah and that Muhammad is His Slave and Messenger, may Allaah exalt his mention, as well as that of his family and all his companions.

Narrating the stories found in the Qur’aan has a very serious objective, and is not done to simply fill spare time. Generally, stories contain truth as well as falsehood, and it is due to this that Allaah wanted the believers to have their own distinct stories, which contain nothing but the truth, due to their source being Allaah, the Creator.

The stories found in the Qur’aan have exposed the falsehood and removed the ambiguity of what the Jews would narrate regarding previous eras. Additionally, these stories were revealed to act as a reminder, and to relieve some of the grief that the believers were feeling due to being oppressed at that juncture. It was due to these stories that the believers were not hasty in seeking victory, and this is the way of Allaah.

This believing group was brought up taking lessons from these stories and became the most honourable and powerful nation ever, despite the oppression and hardships that they initially faced.

Another reason these stories were revealed was to correct the mistakes and misinformation that had crept into them due to the fabrications of the Jews and the Christians.

This lecture will, if Allaah wills, shed some light on the story of Qaaroon.

Allaah revealed the story of Qaaroon whilst the believers were going through a stage of vulnerability and oppression. It was revealed in order to bring tranquillity to their hearts and to remind them that regardless of how long falsehood remains powerful, eventually, the final result will be in favour of the true believers.

If a man of such wealth and power as Qaaroon was eventually destroyed and annihilated due to his oppression and tyranny, then it is certain that anyone who follows in his footsteps would face the same outcome, regardless of his power and wealth. Therefore, the hearts and souls of the believers must be assured that they will be the eventual victors.

Such victory is not usually granted to the believers until they are tested over a period of time, so that they would, therefore, be deserving of such a lofty rank; Allaah Almighty says:

تلك الدار الآخرة نجعلها للذين لا يريدون علوًا في الأرض ولا فسادًا العاقبة للمتقين

which means: “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.” [Al-Qasas: 83]

Conveying the message of Allaah is a great responsibility and a demanding one that has many requirements and implications. It necessitates that the one calling to Allaah must be knowledgeable, as well as being aware and experienced in many matters related to practical life. This is besides the requirement of being blessed by Allaah in having a heart that is alive and vibrant. If it possesses all of this, the Muslim group that calls to Allaah can, after a long period of trials and hardships, eventually surmount and be victorious, establishing the truth and spreading justice with certainty and steadfastness without being under the effect of its whims, desires and greed for personal gain, and not in any way being under the evil influence of external powers that endeavour to prevent it from becoming victorious and dominant.

The forces of disbelief do not typically wish to see the Muslims in control or in a position of influence. They thus attempt to inhibit them from reaching such posts, lest the Muslims succeed in bringing the non-Muslim masses to Islaam.

The story of Qaaroon highlights the extent that the power of wealth has, as well as its influence, so much so that it can lead its possessor to believe that he himself is its truthful owner and the direct cause for it to be in his possession and control, rather than Allaah. Such a person disregards Allaah and attributes the means of wealth and power to himself, thereby believing that he is free to spend and utilise it any which way he deems fit.

Qaaroon was a man who had reached a very high position in society. He obtained such treasures that a group of strong men would have failed in their attempt to simply carry their keys, as Allaah says:

إن قارون كان من قوم موسى فبغى عليهم وآتيناه من الكنوز ما إن مفاتحه لتنوء بالعصبة أولى القوة

which means: “Indeed, Qaaroon was from the people of Moosaa, but he tyrannised them. And We gave him of treasures whose keys would burden a band of strong men; thereupon his people said to him: ‘Do not exult. Indeed Allaah does not like the exultant.’” [Al-Qasas: 76]

It is evident that the story of Qaaroon has direct parallels to that of the tyrannical Pharaoh and Prophet Moosaa, may Allaah exalt his mention, whose story was frequently mentioned in the Qur’aan, and from which it is known that Pharaoh had even greater power and wealth, and an end that was extremely evil and painful. These two Qur’aanic stories came to further put at ease the hearts of the oppressed believers. They confirmed that regardless of how powerful and wealthy the followers of falsehood may be, their end is always a bitter and unpleasant one, while the delightful end result is always in favour of the believers, who are the people of the truth.

The story gives no indication of how Qaaroon tyrannised the people of Prophet Moosaa, may Allaah exalt his mention. The wisdom behind this is that it therefore implies a very general and varied campaign of tyranny, including such acts as: seizing people’s land and wealth; depriving them from their confirmed rights, or giving them only part of it; obliging them to work beyond their capacity for a paltry wage that would not suffice their needs, and so on.

Another possible reason for not specifying the types of tyranny practised was so that it could be left open for all future types of tyranny, including those of the contemporary era, until the Day of Resurrection, to be included in the general definition. All types of tyranny would be therefore included in this, regardless of whether they are practiced by wealthy people like Qaaroon or by governments that unjustly consume the wealth and resources of their impoverished citizens, which does nothing in the long run except increase their nation in impotence and poverty.

Regardless of how communities are, there always remain amongst them some wise people who wish to see matters done in the correct manner, and it is these people who clarify the facts to the people and refuse to sit back and watch silently as evil prevails; Allaah says:

إذ قال له قومه لا تفرح إن الله لا يحب الفرحين

which means: “…Thereupon his people [i.e., Qaaroon’s]said to him: ‘Do not exult. Indeed Allaah does not like the exultant.’” [Al-Qasas: 76] The exultance referred to in the verse is that of the joy and attachment that one has in his wealth and dominion which leads him to forget and disregard the Bestower of these bounties. This, in turn, causes the person to neglect gratitude and thankfulness to Allaah, leading him to attribute the entire matter to himself and his abilities. Moreover, this will result in the person oppressing others and transgressing their rights. Therefore, this verse forbids this destructive type of exultance, as it is not liked by Allaah.

These reformers from the people of Qaaroon offered him this advice and went on to suggest a methodology for him with regards to his wealth. Thus, it was an advice that included an alternative to the destructive policy that he was pursuing with regards to his wealth and power. It was an alternative that would attach the heart of a powerful and wealthy person to the Hereafter without depriving him from enjoying life. As a matter of fact, they encouraged him to enjoy the bounties that were bestowed upon him, but in a way that would reflect gratitude, thus rendering it into a form of worship.

The role of these wise callers and reformers was not only to guide Qaaroon to the correct and appropriate methodology, but rather it was also a clarification of how to do so, by warning him against using his wealth as a vehicle to spread corruption upon the earth. They said as Allaah says:

ولا تبغِ الفساد في الأرض

which means: “…And desire not corruption in the land…” [Al-Qasas: 77] This was a command to not exult or spread corruption upon the earth using his wealth as a means to do so. The verse did not specify the form of corruption, so that it remains open to include all types and shapes, in any location and during any era. Examples of such corruption are: oppression; not being conscious of Allaah in one’s actions; spreading malice; harbouring spite and envy; spending wealth on prohibited matters; depriving people of their rights; not paying employees their full wages; taking advantage of people’s vulnerabilities; causing ties of kinship to be severed, and so on.

Wealthy people like Qaaroon who spread corruption and acted with exultance have existed throughout history. Such people have no concern for other people’s needs or vulnerabilities; their only concern is their own interests, especially how to increase their personal wealth. Conversely, the wealthy Muslim believes that he has been entrusted with his wealth and therefore spends it in all fields of virtue, always bearing in mind the supplication of the angels: Abu Hurayrah, may Allaah be pleased with him, reported that the Prophet sallallaahu ‘alayhi wa sallam said: “Two angels descend every morning; one says: `O Allaah! Give him who spends something recompense for what he spends.` The other says: `O Allaah, give destruction to him who withholds.`” [Al-Bukhaari & Muslim]

Failing to spend in charity is one of the forms of spreading corruption. The Muslim must therefore not be stingy, as Allaah does not like those who spread corruption upon the earth.

Qaaroon did not give heed to what his people told him and rejected it saying, as Allaah informs us:

قال إنما أوتيته على علم عندي

which means: “He said: ‘I was only given it because of knowledge I have’…” [Al-Qasas: 78] This is what every arrogant and proud person thinks and claims. Such people think that it is solely through their own intelligence and efforts that they have become wealthy, and that nobody therefore has the right to ask them how they spend their wealth or advise them regarding it. Such people never give any weight to what pleases Allaah, or what results in His wrath.

It may be that in certain Muslim communities, some individual Muslims who happen to be wealthy, deviate from the natural disposition upon which Allaah created man and thus forget that their wealth, businesses and profits are nothing but blessings from Allaah. By doing so, they make themselves into modern day Qaaroons.

Islaam by no means overlooks the efforts that a person may exert in attaining his wealth. It does, however, set rules for him regarding where to attain it, how to spend it, and how to increase it. This is a balanced system that does not deprive the individual from the pleasure of enjoying the fruits of his efforts; but at the same time, it does not set his hands entirely free to spend his wealth on anything that his whims command him to. Nor does Islaam command the person to withhold his wealth to the point of stinginess. Additionally, it assures the right of the community to his wealth. Anyone who drifts away from this system will be a loser and have an evil end.

When Qaaroon’s arrogant and evil character caused him to refuse to heed the advice of his people and act according to this system, he received a stern threat, as Allaah says:

أو لم يعلم أن الله قد أهلك من قبله من القرون من هو أشد منه قوة وأكثر جمعًا، ولا يسأل عن ذنوبهم المجرمون

which means: “…Did he not know that Allaah had destroyed before him of generations those who were greater than him in power and accumulation [of wealth]? But the criminals, about their sins, will not be asked.” [Al-Qasas: 78]

At this point, this scene of the story ends. The next scene demonstrated to the believers in Makkah how the situation of the weak-hearted people around Qaaroon was: how they reacted towards what he possessed of wealth and treasures, and how they valued things according to their external appearance. This scene also highlights the evil consequences of tyranny, spreading corruption upon the earth, and failing to give in charity from one’s wealth to the poor and needy. It also proves that deprived people are further weakened upon seeing wealth and establishes that stinginess instigates envy; Allaah says:

فخرج على قومه في زينته قال الذين يريدون الحياة الدنيايا ليت لنا مثل ما أوتي قارون إنه لذو حظٍ عظيم

which means: “So he came out before his people in his adornment. Those who desired the worldly life said: ‘Oh, would that we had like what was given to Qaaroon. Indeed, he is one of great fortune.’” [Al-Qasas: 79]

These people, whose criteria in assessing matters was solely the worldly scale, were taken aback by the apparent value of matters and therefore wished to have the same as Qaaroon did, regardless of whether it would be attained lawfully or if it was ill-gotten. Additionally, they described him as someone of fortune due to the wealth and dominion that he possessed. The only scale by which they measured matters was that of wealth and worldly possessions. Such people are always easily influenced by the pleasures of life and rush and compete in order to amass ever more of them.

If we were to attempt to diagnose why people have stooped so low in terms of their interests and what they hold dear, and why they have mixed priorities, we would discover that it occurs when the individuals within a given community lack the spirit of generosity and cooperation, sharing, nobility, altruism, the zeal of being virtuous, and the keenness of aiding one another at the time of need. When these qualities disappear from any given community, then people such as those who marvelled at the wealth of Qaaroon will be produced, due to the increase in the number of the poor and suffering.

There is however, another category of people who appear in this scene of the story. It is that of the believers, despite their small number. This class of people ascend above all material values and assess matters according to faith. They are high above competing over worldly pleasures, or becoming weakened and tempted by its glitter. Their clasping on to the commands of Allaah protects them from losing heart in the face of the wealth of others. They possess the knowledge by which they assess everything, and by which they correct misconceptions in people’s minds and hearts, thereby putting things in their proper perspective. Allaah says about the reaction of the believing group in this story:

ويلكم ثواب الله خير لمن آمن وعمل صالحًا ، ولا يلقاها إلا الصابرون

which means: “…’Woe to you! The reward of Allaah is better for he who believes and does righteousness. And none are granted it except the patient.’” [Al-Qasas: 80]

This is an established principle, regardless of the temptations that may exist. The one who comprehends this will be protected by Allaah from slipping and capitulating in the face of temptations. It is such people who persevere during times of hardship and deprivation whilst others cannot. It is such people who persevere in the face of worldly temptations. It is such people who persevere when values and scales are reversed. It is as a result of the perseverance of these people that Allaah elevates their ranks.

When the evil and corruption of those with wealth prevails and overwhelms, and when scales are reversed, many people change the criteria by which they evaluate life, and the number of weak-hearted people increases. It is at this critical juncture that the true believers, who call to the path of Allaah, do their duty of advising people and clarifying to them what is correct and what is wrong.

When the evil of wealth conspires with the wickedness of those in authority in order to destroy the high moral principles and values that the callers to Allaah endeavour to teach and establish, it is then that the divine support from Allaah arrives, in order to terminate the trials and temptations, as well as to protect the weak from such temptations and destroy the arrogance and exultance of the wealthy and powerful.

The oppressed and weak group of Muslims in Makkah were in dire need of hearing this in order to remain steadfast. The disbelievers were also in need of such a story in order to ponder over it and reflect.

These are facts that people need to be reminded of when evil prevails and tyrants and oppressors stand in the face of guidance and those calling towards it.

Going back to the story; Allaah says:

فخسفنا به وبداره الأرض ، فما كان له من فئة ينصرونه من دون الله ، وما كان من المنتصرين

which means: “And We caused the earth to swallow him and his home. And there was for him no company to aid him other than Allaah, nor was he of those who [could] defend themselves.” [Al-Qasas: 81]

This is the end of everyone who becomes stingy and refuses to spend from the bounties of Allaah upon him. In the blink of an eye, everything changed and all his wealth and power disappeared. The earth over which he walked arrogantly swallowed him and his house, and he found no one to help or support him.

With this end of Qaaroon, the source of evil and corruption that misguided some weak-hearted people was destroyed. This punishment made them come to their senses and return to Allaah having been awakened from their heedlessness. Some people need a shock in order to awaken and enable themselves to revive the concept of reliance upon Allaah in their hearts; Allaah says:

وأصبح الذين تمنوا مكانه بالأمس يقولون ويكأنَّ الله يبسط الرزق لمن يشاء من عباده ويقدر ، لولا أن مَنَّ الله علينا لخسف بنا ويكأنه لايفلح الكافرون

which means: “And those who had wished for his position the previous day began to say: ‘Oh, how Allaah extends provision to whom He wills of His servants and restricts it! If not that Allaah had conferred favour on us, He would have caused it to swallow us. Oh, how the disbelievers do not succeed!’” [Al-Qasas: 82]

The punishment of Qaaroon made these people remember that wealth and poverty are both from Allaah, Who decrees all matters. They also realised that wealth is no reflection of whether Allaah is pleased with the slave, nor does poverty necessarily mean the opposite; rather, Allaah decrees everything based on His wisdom.

After this final scene of the story, the facts are re-established so that the believers may always keep them in mind; Allaah says:

تلك الدار الآخرة نجعلها للذين لا يريدون علوًا في الأرض ولا فسادًا والعاقبة للمتقين

which means: “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.” [Al-Qasas: 83]

The eternal pleasures of the Hereafter will be for those who establish piety in their hearts and have no space in them for this life and its pleasures. Nor do these people strive to be exultant or arrogant. What fills the hearts of these people with joy is the bliss of faith and the gratification of being believers. This life and what it contains are of no value to these people, who are far from being those who spread evil and corruption upon the earth. They treat others kindly, mercifully, righteously and lovingly, and favour this over any worldly gains. They make tolerance and forgiveness towards others the shield that would protect them from Hell.

When such a believing group exists in any given community, possessing such principles and values, selfishness will disappear, and no longer will there remain any room for envy or spite. Therefore, virtue, kindness and harmony will prevail and overwhelm, and this is an objective sought in Islaam.

From islamav.com