The Qur’ān (28:76-78) says: “Qarun [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 Allah does not love those who are exultant. Seek instead, by means of what Allah has granted you, the good of the life to come, without forgetting your rightful share in this world; and do good just as Allah has done good to you, and do not seek to spread corruption on earth; for Allah 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.’ Did he not know that Allah 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.”
Qarun belonged to Moses’ people. Allah had given him abundant wealth, described in the surah 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 Qarun treated his people unjustly. The surah does not specify the form of injustice dealt out by Qarun, leaving it indefinite so as to include all types of injustice.
However, some in his community tried to stop such injustice, counselling him to maintain the path that earns Allah’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 fear Allah 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. The counsel that was offered to Qarun by some people from his community 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. We must not neglect to give due thanks and treat our money as an object of extreme delight so that we become arrogant in our treatment of other people. “For Allah does not love those who are exultant.” His compatriots remind him of Allah 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 Allah has granted you, the good of the life to come, without forgetting your rightful share in this world.” 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 has created the pleasures and luxuries of this life so that we may enjoy our share of these, and work towards obtaining them. The only proviso is that in such enjoyment of pleasures we should seek the reward of the hereafter. The divine way of life achieves harmony and balance in our lives. It enables us to progress spiritually without suffering deprivation or wasting natural resources.
“Do good just as Allah has done good to you.” The money we have is a gift Allah has granted us 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.” Corruption takes many forms including injustice, indulgence in pleasure, paying no heed to Allah’s guidance or to the hereafter, doing what causes envy and hatred, spending money wastefully and blocking its proper use. “For Allah 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 Qarun 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.” 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 Allah or earning His pleasure.
Islam accepts private ownership and appreciates our efforts in this regard, provided that we remain within the realm of what is permissible (halal). 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.
Qarun, 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 Allah 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.” If he believed himself to be powerful and rich, Allah 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 Allah’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.”
(To be continued…)