The Qur’ān (28: 79-84) says: “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 Qarun has been given! He is certainly a man of great fortune!’ But those who had been granted true knowledge said: ‘Woe to you! Allah’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.’ Then We caused the earth to swallow him, together with his dwelling. He had none to give him support against Allah, nor was he able to protect himself. By the morning, those who but yesterday had longed to be in his place were now saying: ‘Behold! It is indeed Allah who gives in abundance, or gives in small measure, to whom He wills of His servants. Had not Allah been gracious to us, He might have caused the earth to swallow us, too. Behold! The unbelievers will not achieve success.’ 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. 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.”
In the first scene discussed last week we see arrogance at its height. We also see sound advice ignored in favour of corruption and ingratitude. The second scene shows Qarun 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 they have been given a great fortune. Others, however, listen to the voice of faith, rising above the lure of wealth and Qarun’s pomp. Here, we see some people infatuated with the luxuries 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 Allah’s reward. Thus, the value of wealth is set side by side with the value of faith.
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 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 Allah 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.
When the attraction of material splendour and pomp is at its greatest, Allah 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. In such a short sentence a huge event is described: “We caused the earth to swallow him, together with his dwelling.” Thus, Qarun 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 Allah, 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 Allah, the Exalted, who gives in abundance, or gives in small measure, to whom He wills of His servants. Had not Allah, the Exalted, been gracious to us, He might have caused the earth to swallow us, too. Behold! The unbelievers will not achieve success”. (Ayah 82)
These very people are shown expressing their gratitude to Allah for not granting them what they had wished for only the day before. They are full of pleasure that Allah had not given them what He gave to Qarun. They recognised that wealth is not an indication of Allah’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 Allah’s pleasure, He would not have punished Qarun so severely. Wealth is merely a test which may bring about a terrible end. They also realised that unbelievers will never be successful. Although Qarun 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. 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.” (Ayah 83) It was to the hereafter that the people endowed with true knowledge referred. 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.”
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 Allah 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 Allah, the Exalted, 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 Allah, the Exalted, 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 it’s like. This is a gesture of Allah’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.” (Ayah 84)