94. This fact also is being related in continuation of the answer to the excuse which has been the theme of the discourse from (verse 57) onward. In this regard, one should bear in mind the fact that the people who feared that the Prophet Muhammad’s (peace be upon him) message would affect the overall national interests adversely were, in fact, the big money owners, money lenders, and capitalists of Makkah, who by virtue of their international trade and money lending business had become the Korahs of their time. These were the people who thought that the real truth was to earn and amass maximum wealth. Anything that seemed to vitiate this object was an untruth which could not be accepted in any case. On the other hand, there were the common people who looked with longing eyes at these magnates and earnestly desired that they should also attain the same heights as those people had attained. In an atmosphere charged with the love of money, as it was, people considered it to be a weighty argument that if the invitation of the Prophet Muhammad (peace be upon him) towards Tauhid and the Hereafter and the moral code was accepted, it would spell ruin for the Quraish not only commercially but economically too.
95. Qarun who has been called Korah in the Bible and the Talmud was a first cousin of the Prophet Moses (peace be upon him). According to the account of descent given in Exodus, the fathers of the Prophet Moses (peace be upon him) and Korah were real brothers. At another place in the Quran it has been stated that this man had joined with Pharaoh in spite of being an Israelite and become one of his favorites; so much so that one of the two ring leaders of opposition to Prophet Moses (peace be upon him) after Pharaoh was this same Korah: “We sent Moses to Pharaoh and Haman and Korah with Our signs and a clear authority of appointment, but they said: He is a sorcerer, a liar.” (Surah Al-Mumin: Ayats 23-24).
From this it follows that Korah had rebelled against his own people and become a supporter of the hostile forces which were bent upon wiping out the Israelites. On account of this rebellion against his own people he had attained a high place with Pharaoh. The two persons, besides Pharaoh, to whom the Prophet Moses (peace be upon him) had been sent were Pharaoh’s minister Haman, and this Israelite capitalist, Korah. All other chiefs and couriers were of inferior status, who were not worth mentioning. The same position of Korah has been alluded to in (Surah Al-Ankabut: Ayat 39).
96. In the story related of him in the Bible, there is no mention of this man’s wealth. But according to the Jewish traditions, he possessed immense wealth, so much so that three hundred mules were required to carry the keys of his treasures. Though greatly exaggerated, this statement shows that even according to the Israelite traditions, Korah was a very wealthy man of his time.
97. The words of the text can have two meanings: (1) “Whatever I have obtained is by virtue of my own ability. It is not a bounty which somebody else might have given me as a favor without my deserving it as a right, and now I may have to render thanks for it by giving a portion of it to those who have not been given anything, as a favor, or give some of it in charity so that the bounty is not withdrawn from me.” (2) “I think God has given me this wealth in view of my qualities and excellences. Had I not been a likable person, He would not have given me all this. That He has bestowed on me all kinds of blessings is a proof that I am His favorite and he approves of the way of life that I am following.”
98. That is, “Did this person who was proud of being so knowledgeable and wise and well informed and capable never know that people with greater wealth and grandeur and power and might than him had lived before him in the world, and Allah at last, had annihilated them completely? If capability and skill and competence are the only factors conducive to worldly progress, then why didn’t these virtues avail them when they were destroyed? And if the worldly progress of a person is a sure proof that Allah is pleased with him and approves of his deeds and qualities, then why were those people doomed to destruction at all?”
99. That is, “The criminals have always been claiming to be the best people, who are free from every evil, but their punishment is not dependent on their own confessions. Whenever they are seized; they are not seized on the basis of their own confessions of sins, etc.”
100. That is, “This kind of character and the way of thinking and the bounty of Allah’s reward falls to the lot of only those who stick firmly and steadfastly and patiently to the lawful ways in life, whether by so doing they are able to earn only a bare living, or are enabled to become millionaires, but are never inclined to follow the unlawful ways even if they are promised all the benefits and wealth of the world. In this verse, “Allah’s reward” means the bounteous provision that is gained by man in the world and the Hereafter as a result of labor and toil undertaken within the bounds set by Allah; and “patience” means to have control over one’s emotions and desires, to stick to honesty and righteousness as against greed and lust, to bear the losses that one may have to incur on account of the truth and justice, to spurn the gains that might accrue from employing unlawful devices, to remain content and satisfied with the lawful earning even if it is meager and insufficient, to eschew feelings of envy and jealousy at the splendor of the corrupt people and avoid, even casting a glance at it, and to be satisfied with the thought that for an honest man the colorless purity that Allah has granted him by His grace is better than the lustrous filth of evil and corruption. As for “fortune”, it implies Allah’s reward as well as the pure mentality by virtue of which a believing and righteous person finds it easier to suffer hunger and starvation than become a multi millionaire by adopting dishonest and corrupt ways and means.”
101. That is “The extension or the restriction of provisions is always according to the will of Allah, and Allah’s will is determined by His own reasons and considerations. His favoring somebody with generous provisions does not necessarily mean that Allah is well pleased with him and is honoring him with gifts. Mostly it so happens that a person is under Allah’s wrath, but He goes on favoring him with more and more wealth till, at last, the same wealth causes Allah’s torment to descend on him. Contrary to this, if somebody is being given restricted provisions, it does not necessarily mean that Allah is displeased with him and is punishing him. Mostly the righteous live in hardship although they are Allah’s favorites, and in many cases the same hardship becomes a cause of Allah’s mercy for them. Consequently, a person who does not understand this reality looks with envious eyes at the prosperity of those who actually deserve Allah’s wrath.”
102. That is, “We had the misconception, that worldly prosperity and wealth by themselves constituted real success. Therefore, we thought that Korah was highly successful, but now we have come to know that real success is an entirely different thing, and it is never attained by the disbelievers.”
This moral of the story of Korah has been mentioned only in the Quran. The Bible and the Talmud are without it. However, according to the details given in these books, when the Israelites left Egypt, Korah also accompanied them along with his men, and then conspired against the Prophets Moses and Aaron (peace be upon them) and was joined in this by 250 of his followers. At last, Allah’s wrath descended on him, and the earth opened up and swallowed him and his followers together with their possessions.”
103. That is, Paradise which is the abode of real success.
104. “Who do not seek exaltedness”: who are not desirous of establishing their own glory in God’s earth: who do not live like rebels and tyrants and arrogant people but like humble servants: who do not seek to make God’s servants their personal servants.
105. “Mischief” implies the chaos that inevitably appears in human life in consequence of violating the truth. Whatever man does when he disobeys Allah and turns away from His service is nothing but mischief. Partly this mischief occurs when wealth is amassed through unlawful means and expended in unlawful ways.
106. “The God fearing”: those who refrain from His disobedience.