ism

1317
3410 When he was in the hey-day of his glory, worldly people envied him and thought how happy they would be if they
were in his place. Not so the people of wisdom and discernment. They knew a more precious and lasting wealth,
which is described in the next verse. (28.79)
28:80 - But those who had been granted (true) knowledge said: "Alas for you! the reward of Allah
(in the Hereafter) is best for those who believe and work righteousness: but this none shall
attain save those who steadfastly persevere (in good)."
28:81 - Then We caused the earth to swallow him up and his house; and he had not (the least little)
party to help him against Allah nor could he defend himself. 3411
3411 See n. 3404 above. Cf. also xvi. 45 and n. 2071. Besides the obvious moral in the literal interpretation of the story,
that material wealth is fleeting and may be a temptation and a cause of fall, there are some metaphorical implications
that occur to me. (1) Material wealth has no value in itself, but only a relative and local value. (2) In body he was with
Israel in the wilderness, but his heart was in Egypt with its fertility and its slavery. Such is the case of many hypocrites,
who like to be seen in righteous company but whose thoughts, longings, and doing are inconsistent with such
company. (3) There is no good in this life but comes from Allah. To think otherwise is to set up a false god besides
Allah, Our own merits are so small that they should never be the object of our idolatry. (4) If Qarun on account of his
wealth was setting himself up in rivalry with Moses and Aaron, he was blind to the fact that spiritual knowledge is far
above any little cleverness in worldly affairs. Mob-leaders have no position before spiritual guides. (28.81)
28:82 - And those who had envied his position the day before began to say on the morrow: "Ah! it is
indeed Allah Who enlarges the provision or restricts it to any of His servants He pleases! Had
it not been that Allah was gracious to us He could have caused the earth to swallow us up! Ah!
those who reject Allah will assuredly never prosper." 3412
3412 Provision or Sustenance, both literally and figuratively: wealth and material things in life as well as the things that
sustain our higher and spiritual faculties. The rabble, that admired Qarun's wealth when he was in worldly prosperity,
now sees the other side of the question and understands that there are other gifts more precious and desirable, and
that these may actually be withheld from men who enjoy wealth and worldly prosperity. In fact it is false prosperity, or
no prosperity in the real sense of the word, which is without spiritual well-being. (28.82)
29:39 - (Remember also) Qarun Pharaoh and Haman: there came to them Moses with Clear Signs
but they behaved with insolence on the earth; yet they could not overreach (Us) . 3461
3461 For Qarun see xxviii. 76-82; Pharaoh is mentioned frequently in the Qur-an, but he is mentioned in association with
Haman in xxviii. 6; for their blasphemous arrogance and defiance of Allah see xxviii. 38. They thought such a lot of
themselves, but they came to an evil end. (29.39)
40:24 - To Pharaoh Haman and Qarun; but they called (him) "a sorcerer telling lies!"... 4390
4390 Here are three types of Unfaith, each showing a different phase, and yet all united in opposition to the Truth and
Mission of Moses. (1) Pharaoh is the type of arrogance, cruelty, and reliance on brute force; cf. xxviii. 38-39. (2)
Haman was Pharaoh's minister (n. 3331 to xxviii. 6; also xxviii. 38): he was the type of a sycophant who would pander
to the vanity of any man in power. (3) Qarun excelled in his wealth, was selfish in its use, and overbearing to the poor
(xxviii. 76-81, and n. 3404). They all came to an evil end eventually. (40.24)
4391 Verse 24 described the opposition of three types of Unfaith, which opposed Faith, in different ways, as described in
the last note. Qarun, in his overweening insolence, may well have called Moses and Aaron "sorcerers telling lies" in
the Sinai desert, as he despised priests and men of God, and might cast the Egyptian reproach in their teeth as a
reminiscence. Here, in verse 25, we have an episode about the time of the birth of Moses: "them" and "they" refer to
Pharaoh and his Court; the "coming" of Moses here refers to the time of his birth. On that construction, "with him",
lower down in their speech would be elliptical, referring to "slay the sons", as if they had said, "Kill all Israelite male
children: the unknown Prophet to be born would be amongst them: so kill them all with him." In verse 26 we again skip
some years and recall an episode when Moses, having got his mission, stood in Pharaoh's Court, and some of the
Egyptian Commonalty were almost ready to believe in him. (40.25)
Al-Tirmidhi Hadith
Hadith 578 Narrated by
Abdullah ibn Amr ibn al-'As
Allah's Apostle (peace be upon him) mentioned prayer one day and said: He who observes it constantly, it will serve for him
as a light, as (burhan), an evidence, and (as a means of) salvation on the Day of Resurrection. He who does not observe it
constantly, it will not serve for him as a light, as an evidence, and (as a means of) salvation on the Day of Resurrection, and
he will be with Qarun, Pharaoh, Haman and Ubayy ibn Khalaf.
Transmitted by Ahmad, Darimi, and Bayhaqi in Shu'ab al-Iman transmitted it.
Fiqh-us-Sunnah
Fiqh 1.77b
Go to UP
1317