Al-Qasas: 84

Ayah

Word by Word

مَن

Whoever

جَآءَ

comes

بِٱلۡحَسَنَةِ

with a good (deed)

فَلَهُۥ

then for him

خَيۡرٞ

(will be) better

مِّنۡهَاۖ

than it

وَمَن

and whoever

جَآءَ

comes

بِٱلسَّيِّئَةِ

with an evil (deed)

فَلَا

then not

يُجۡزَى

will be recompensed

ٱلَّذِينَ

those who

عَمِلُواْ

ٱلسَّيِّـَٔاتِ

the evil (deeds)

إِلَّا

except

مَا

what

كَانُواْ

they used (to)

يَعۡمَلُونَ

Translation

If any does good, the reward to him is better than his deed; but if any does evil, the doers of evil are only punished (to the extent) of their deeds.

Tafsir

Qarun and His People's exhortation

Allah says:

إِنَّ قَارُونَ كَانَ مِن قَوۡمِ مُوسَى فَبَغَى عَلَيۡهِمۡ

Verily, Qarun was of Musa's people, but he behaved arrogantly towards them.

It was recorded that Ibn Abbas said:

إِنَّ قَارُونَ كَانَ مِن قَوۡمِ مُوسَى

Verily, Qarun was of Musa's people,

He was the son of his paternal uncle.

This was also the view of Ibrahim An-Nakha`i, Abdullah bin Al-Harith bin Nawfal, Sammak bin Harb, Qatadah, Malik bin Dinar, Ibn Jurayj and others;

they all said that he was the cousin of Musa, peace be upon him.

Ibn Jurayj said:

He was Qarun bin Yashar bin Qahith, and Musa was the son of Imran bin Qahith.

وَاتَيۡنَاهُ مِنَ الۡكُنُوزِ

And We gave him of the treasures,

meaning, of wealth;

مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالۡعُصۡبَةِ أُولِي الۡقُوَّةِ

that of which the keys would have been a burden to a body of strong men.

Groups of strong men would not have been able to carry them because they were so many.

Al-A`mash narrated from Khaythamah,

The keys of Qarun's treasure were made of leather, each key like a finger, and each key was for a separate storeroom. When he rode anywhere, the keys would be carried on sixty mules with white blazes on their foreheads and white feet.

Other views were also given, and Allah knows best.

إِذۡ قَالَ لَهُ قَوۡمُهُ لَا تَفۡرَحۡ إِنَّ اللَّهَ لَا يُحِبُّ الۡفَرِحِينَ

Remember when his people said to him:Do not exult. Verily, Allah likes not those who exult.

means, the righteous ones among his people exhorted him. By way of sincere advice and guidance, they said:Do not exult in what you have, meaning, `do not be arrogant and proud of your wealth.'

إِنَّ اللَّهَ لَا يُحِبُّ الۡفَرِحِينَ

Verily, Allah likes not those who exult.

Ibn Abbas said,

This means, those who rejoice and gloat.

Mujahid said,

It means those who are insolent and reckless, and do not thank Allah for what He has given them.

His saying

وَابۡتَغِ فِيمَا اتَاكَ اللَّهُ الدَّارَ الاۡاخِرَةَ وَلَاا تَنسَ نَصِيبَكَ مِنَ الدُّنۡيَا

But seek, with that which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of lawful enjoyment in this world;

means, `use this great wealth and immense blessing Allah has given you to worship your Lord and draw closer to Him by doing a variety of good deeds which will earn you reward in this world and the Hereafter.'

وَلَا تَنسَ نَصِيبَكَ مِنَ الدُّنۡيَا

and forget not your portion of lawful enjoyment in this world;

`That which Allah has permitted of food, drink, clothing, dwelling places and women. Your Lord has rights over you, your self has rights over you, your family has rights over you, and your visitors have rights over you. So give each of them their due.'

وَأَحۡسِن كَمَا أَحۡسَنَ اللَّهُ إِلَيۡكَ

and be generous as Allah has been generous to you,

`Be generous to His creatures, as He has been generous to you.'

وَلَا تَبۡغِ الۡفَسَادَ فِي الاَۡرۡضِ

and seek not mischief in the land.

meaning:`do not let your aim be to spread corruption on earth and do harm to Allah's creation.'

إِنَّ اللَّهَ لَا يُحِبُّ الۡمُفۡسِدِينَ

Verily, Allah likes not the mischief-makers

Allah informs us how Qarun responded to the exhortations of his people when they sought to guide him to what is good

Allah tells:

قَالَ إِنَّمَا أُوتِيتُهُ عَلَى عِلۡمٍ عِندِي

He said:This has been given to me only because of the knowledge I possess.

meaning, `I have no need of your advice; Allah has only given me this wealth because He knows that I deserve it and because He loves me.'

In other words:`He has given it to me because He knows that I am fit for this.'

This is like the Ayat:

فَإِذَا مَسَّ الاِنسَـنَ ضُرٌّ دَعَانَا ثُمَّ إِذَا خَوَّلۡنَـهُ نِعۡمَةً مِّنَّا قَالَ إِنَّمَأ أُوتِيتُهُ عَلَى عِلۡمٍ

When harm touches man, he calls upon Us; then when We have changed it into a favor from Us, he says:Only because of knowledge I obtained it. (39:49)

An alternative interpretation of this Ayah says that the meaning is:

Only because of what Allah knows about me did I obtain this favor.

This is like His saying:

وَلَيِنۡ أَذَقۡنَـهُ رَحۡمَةً مِّنَّا مِن بَعۡدِ ضَرَّاءَ مَسَّتۡهُ لَيَقُولَنَّ هَـذَا لِى

And truly, if We give him a taste of mercy from Us, after some adversity has touched him, he is sure to say:This is from me. (41:50)

meaning, I deserved it.

Imam Abdur-Rahman bin Zayd bin Aslam explained this Ayah very well. Concerning the phrase,

قَالَ إِنَّمَا أُوتِيتُهُ عَلَى عِلۡمٍ عِندِي

(He said:This has been given to me only because of the knowledge I possess.) He said:

Were it not for the fact that Allah is pleased with me and knows my virtue, He would not have given me this wealth.

And He said:

أَوَلَمۡ يَعۡلَمۡ أَنَّ اللَّهَ قَدۡ أَهۡلَكَ مِن قَبۡلِهِ مِنَ القُرُونِ مَنۡ هُوَ أَشَدُّ مِنۡهُ قُوَّةً وَأَكۡثَرُ جَمۡعًا

Did he not know that Allah had destroyed before him generations, men who were stronger than him in might and greater in the amount they had collected!

This is what those who have little knowledge say when they see a person whom Allah has granted a lot of wealth; they say that if he did not deserve it, Allah would not have given it to him.

وَلَا يُسۡأَلُ عَن ذُنُوبِهِمُ الۡمُجۡرِمُونَ

But the criminals will not be questioned of their sins

How Qarun went forth in His Finery, and His People's Comments

Allah tells:

فَخَرَجَ عَلَى قَوۡمِهِ فِي زِينَتِهِ قَالَ الَّذِينَ يُرِيدُونَ الۡحَيَاةَ الدُّنيَا

So, he went forth before his people in his finery. Those who were desirous of the life of the world, said:

Allah tells us how Qarun went forth one day before his people with his magnificent regalia; wearing his fine clothes, accompanied by his fine horses, his servants and retinue. When those whose desires and inclinations were for the world ﷺ his adornments and splendor, they wished that they could have the same as he had been given, and said:

يَا لَيۡتَ لَنَا مِثۡلَ مَا أُوتِيَ قَارُونُ إِنَّهُ لَذُو حَظٍّ عَظِيمٍ

Ah, would that we had the like of what Qarun has been given! Verily, he is the owner of a great fortune.

meaning, `he is very lucky and has a great share in this world.

وَقَالَ الَّذِينَ أُوتُوا الۡعِلۡمَ

But those who had been given knowledge said:

When the people of beneficial knowledge heard this, they said to them:

وَيۡلَكُمۡ ثَوَابُ اللَّهِ خَيۡرٌ لِّمَنۡ امَنَ وَعَمِلَ صَالِحًا

Woe to you! The reward of Allah is better for those who believe and do righteous deeds,

Allah's reward to His believing, righteous servants in the Hereafter is better than what you see,' as is reported in the authentic Hadith:

يَقُولُ اللهُ تَعَالَى أَعۡدَدۡتُ لِعِبَادِي الصَّالِحِينَ مَا لَا عَيۡنٌ رَأَتۡ وَلَا أُذُنٌ سَمِعَتۡ وَلَا خَطَرَ عَلَى قَلۡبِ بَشَرٍ وَاقۡرَءُوا إِنۡ شِيۡتُمۡ

Allah has prepared for His righteous servants what no eye has seen, no ear has heard, and the heart of a human cannot comprehend. Recite, if you wish:

فَلَ تَعۡلَمُ نَفۡسٌ مَّأ أُخۡفِىَ لَهُم مِّن قُرَّةِ أَعۡيُنٍ جَزَاءً بِمَا كَانُواۡ يَعۡمَلُونَ

No person knows what is kept hidden for them of joy as a reward for what they used to do. (32:17)

وَلَا يُلَقَّاهَا إِلاَّ الصَّابِرُونَ

and this none shall attain except the patient.

As-Suddi said:

None shall reach Paradise except for the patient -- as if this were the completion of the statement made by the people of knowledge.

Ibn Jarir said,

This applies only to those who patiently forsake the love of this world, seeking the Hereafter. It is as if this is part of what the people of knowledge said, but it is made part of the Words of Allah, stating this fact.

How Qarun and His Dwelling Place were swallowed up by the Earth

Allah tells:

فَخَسَفۡنَا بِهِ وَبِدَارِهِ الاَۡرۡضَ

So, We caused the earth to swallow him and his dwelling place.

After telling us about Qarun's conceit and pride in his adornments, and how he was arrogant towards his people and transgressed against them, Allah then tells us how he and his dwelling place were swallowed up by the earth.

This was also reported in the Sahih by Al-Bukhari from Salim, who said that his father told him that the Messenger of Allah said:

بَيۡنَمَا رَجُلٌ يَجُرُّ إِزَارَهُ إِذۡ خُسِفَ بِهِ فَهُوَ يَتَجَلۡجَلُ فِي الاَۡرۡضِ إِلَى يَوۡمِ الۡقِيَامَة

While a man was dragging his lower garment, he was swallowed up and he will remain sinking down into the earth until the Day of Resurrection.

He also recorded something similar from Salim from Abu Hurayrah from the Prophet.

Imam Ahmad recorded that Abu Sa`id said,

The Messenger of Allah said:

بَيۡنَمَا رَجُلٌ فِيمَنۡ كَانَ قَبۡلَكُمۡ خَرَجَ فِي بُرۡدَيۡنِ أَخۡضَرَيۡنِ يَخۡتَالُ فِيهِمَا أَمَرَ اللهُ الاَۡرۡضَ فَأَخَذَتۡهُ فَإِنَّهُ لَيَتَجَلۡجَلُ فِيهَا إِلَى يَوۡمِ الۡقِيَامَة

When a man among the people who came before you went out wearing two green garments, walking proudly and arrogantly, Allah commanded the earth to swallow him up, and he will remain sinking down into it until the Day of Resurrection.

This version was recorded only by Ahmad, and its chain of narration is Hasan (sound).

فَمَا كَانَ لَهُ مِن فِيَةٍ يَنصُرُونَهُ مِن دُونِ اللَّهِ وَمَا كَانَ مِنَ المُنتَصِرِينَ

Then he had no group to help him against Allah, nor was he one of those who could save themselves.

means, his wealth, group, servants and retinue were of no avail to him; they could not protect him from the wrath and vengeance of Allah. Nor could he help himself or save himself. There was no one to help him, neither himself nor anybody else.

His People learned a Lesson from Him being swallowed up

Allah's saying

وَأَصۡبَحَ الَّذِينَ تَمَنَّوۡا مَكَانَهُ بِالاۡأَمۡسِ

And those who had desired his position the day before,

means, those witnessed him with his finery and had said:.

قَالَ الَّذِينَ يُرِيدُونَ الۡحَيَاةَ الدُّنيَا

يَا لَيۡتَ لَنَا مِثۡلَ مَا أُوتِيَ قَارُونُ إِنَّهُ لَذُو حَظٍّ عَظِيمٍ

(Those who were desirous of the life of the world, said:Ah, would that we had the like of what Qarun has been given! Verily, he is the owner of a great fortune.) When he was swallowed up in the earth, they:

يَقُولُونَ وَيۡكَأَنَّ اللَّهَ يَبۡسُطُ الرِّزۡقَ لِمَن يَشَاء مِنۡ عِبَادِهِ وَيَقۡدِرُ

began to say Know you not that it is Allah Who expands the provision or restricts it to whomsoever He pleases of His servants.

Wealth does not indicate that Allah is pleased with its owner, for Allah gives and withholds, allows times of difficulty and times of ease, raises and lowers, His is the most complete wisdom and most convincing proof.

According to a Hadith narrated by Ibn Mas`ud,

إِنَّ اللهَ قَسَمَ بَيۡنَكُمۡ أَخۡلَقَكُمۡ كَمَا قَسَمَ أَرۡزَاقَكُمۡ وَإِنَّ اللهَ يُعۡطِي الۡمَالَ مَنۡ يُحِبُّ وَمَنۡ لَا يُحِبُّ وَلَا يُعۡطِي الاِۡيمَانَ إِلاَّ مَنۡ يُحِب

Allah has allotted character among you just as He has allotted your provision. Allah gives wealth to those whom He loves and those whom He does not love, but He gives Faith only to those whom He loves.

لَوۡلَا أَن مَّنَّ اللَّهُ عَلَيۡنَا لَخَسَفَ بِنَا

Had it not been that Allah was Gracious to us, He could have caused the earth to swallow us up!

meaning, `were it not for the kindness and grace of Allah towards us, we could have been swallowed up by the earth just as he was swallowed up, because we wanted to be like him.'

وَيۡكَأَنَّهُ لَا يُفۡلِحُ الۡكَافِرُونَ

Know you not that the disbelievers will never be successful.

He was a disbeliever, and the disbelievers will never be successful before Allah in this world or in the Hereafter

The Blessings of the Hereafter for the humble Believers

Allah tells:

تِلۡكَ الدَّارُ الاۡخِرَةُ نَجۡعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الاَۡرۡضِ وَلَا فَسَادًا وَالۡعَاقِبَةُ لِلۡمُتَّقِينَ

That is the home of the Hereafter, We shall assign to those who do not want to exalt themselves in the land nor cause corruption. And the good end is for those who have Taqwa.

Allah tells us that He has made the home of the Hereafter, and its eternal delights which will never change or fade away, for His believing, humble servants who do not rebel against the truth with pride and oppression in the land. They do not exalt themselves above the creatures of Allah, arrogantly oppressing them and spreading corruption among them.

Ikrimah said that this phrase referred to haughtiness and arrogance.

Ibn Jurayj said:

لَاا يُرِيدُونَ عُلُوًّا فِي الاۡاَرۡضِ

(those who do not want to exalt themselves in the land)

Arrogance and tyranny,

وَلَا فَسَادًا

(nor cause corruption) committing sins.

Ibn Jarir recorded that Ali said,

If a man wants the straps of his sandals to be better than the straps of his companion's sandals, then he is one of those referred to in the Ayah,

That is the home of the Hereafter, We shall assign to those who do not want to exalt themselves in the land nor cause corruption. And the good end is for those who have Taqwa.

This is understood to mean that if his intention is to show off and appear better than others, then that is to be condemned, as it was reported in the Sahih that the Prophet said:

إِنَّهُ أُوحِيَ إِلَيَّ أَنۡ تَوَاضَعُوا حَتَّى لَا يَفۡخَرَ أَحَدٌ عَلَى أَحَدٍ وَلَا يَبۡغِي أَحَدٌ عَلَى أَحَد

It has been revealed to me that you should be humble to the extent that none of you boasts to others or mistreats others.

But if a person simply likes to look good, then there is nothing wrong with that.

It was recorded that a man said:

O Messenger of Allah, I like to have my garment looking good and my shoes looking good -- is this a kind of arrogance

The Prophet said:

لَاا إِنَّ اللهَ جَمِيلٌ يُحِبُّ الۡجَمَال

No, for Allah is beautiful and loves beauty...

And Allah says

مَن جَاء بِالۡحَسَنَةِ

Whosoever brings good,

meaning, on the Day of Resurrection,

فَلَهُ خَيۡرٌ مِّنۡهَا

he shall have the better thereof;

meaning, the reward of Allah is better than the good deeds of His servant -- how can it not be, when Allah has multiplied it many times over. This is the position of generosity.

Then Allah says:

وَمَن جَاء بِالسَّيِّيَةِ فَلَ يُجۡزَى الَّذِينَ عَمِلُوا السَّيِّيَاتِ إِلاَّ مَا كَانُوا يَعۡمَلُونَ

and whosoever brings evil, then those who do evil deeds will only be requited for what they used to do.

This is like the Ayah,

وَمَن جَأءَ بِالسَّيِّيَةِ فَكُبَّتۡ وُجُوهُهُمۡ فِى النَّارِ هَلۡ تُجۡزَوۡنَ إِلاَّ مَا كُنتُمۡ تَعۡمَلُونَ

And whoever brings an evil deed, they will be cast down on their faces in the Fire. (And it will be said to them) Are you being recompensed anything except what you used to do! (27:90)

This is the position of generosity and justice

The Command to convey the Message of Tawhid

Here Allah commands His Messenger to convey the Message and recite the Qur'an to people. He tells him that he will be brought back to the return, which is the Day of Resurrection, where he will be asked about the Prophethood he was entrusted with.

So Allah says:

إِنَّ الَّذِي فَرَضَ عَلَيۡكَ الۡقُرۡانَ لَرَادُّكَ إِلَى مَعَادٍ

Verily, He Who has given you the Qur'an, will surely bring you back to the return.

meaning, `the One Who has commanded you to put it into practice among mankind,'

لَرَادُّكَ إِلَى مَعَادٍ

will surely bring you back to the return.

`On the Day of Resurrection, where He will question you concerning that,' as Allah said:

فَلَنَسۡـَلَنَّ الَّذِينَ أُرۡسِلَ إِلَيۡهِمۡ وَلَنَسۡـَلَنَّ الۡمُرۡسَلِينَ

Then surely, We shall question those to whom it was sent and verily, We shall question the Messengers. (7:6)

Allah said:

يَوۡمَ يَجۡمَعُ اللَّهُ الرُّسُلَ فَيَقُولُ مَاذَا أُجِبۡتُمۡ

On the Day when Allah will gather the Messengers together and say to them:What was the response you received! (5:109)

And He said:

وَجِـىءَ بِالنَّبِيِّيۡنَ وَالشُّهَدَاءِ

and the Prophets and the witnesses will be brought forward. (39:69)

In his Tafsir of his Sahih, Al-Bukhari recorded that Ibn Abbas commented on the Ayah:

لَرَادُّكَ إِلَى مَعَادٍ

(will surely bring you back to the return).

To Makkah.

This was also recorded by An-Nasa'i in his Tafsir in his Sunan, and by Ibn Jarir.

Al-`Awfi also reported from Ibn `Abbas that the phrase:

لَرَادُّكَ إِلَى مَعَادٍ

(will surely bring you back to the return),

means, will surely bring you back to Makkah as He brought you out of it.

Muhammad bin Ishaq recorded that Mujahid commented on:

لَرَادُّكَ إِلَى مَعَادٍ

(will surely bring you back to the return). He said,

Back to your place of birth in Makkah.

Ibn Abbas is also reported to have interpreted it variously referring to death, to the Day of Resurrection which will come after death, and to Paradise which will be his reward and his destiny for putting the Message of Allah into practice and conveying it to the humans and Jinns, and because he is the most perfect, most eloquent and most noble of all the creation of Allah.

Allah's saying:

قُل رَّبِّي أَعۡلَمُ مَن جَاء بِالۡهُدَى وَمَنۡ هُوَ فِي ضَلَلٍ مُّبِينٍ

Say:My Lord is Aware of him who brings guidance, and of him who is in manifest error.

means:Say, O Muhammad, to those among your people who oppose you and disbelieve you, among the idolators and those who follow them in their disbelief, `My Lord knows best which of us, you or I, is rightly guided, and you will come to know for which of us will be the (happy) end in the Hereafter, and for which of us will be a good end and victory in this world and in the Hereafter'.

Then Allah reminds His Prophet the numerous blessings He granted to him and mankind by virtue of sending him to them

وَمَا كُنتَ تَرۡجُو أَن يُلۡقَى إِلَيۡكَ الۡكِتَابُ

And you were not expecting that the Book would be sent down to you,

`Before the revelation was sent down to you, you did not expect that revelation would be sent down to you.'

إِلاَّ رَحۡمَةً مِّن رَّبِّكَ

but it is a mercy from your Lord.

means, `but revelation has been sent down to you from Allah as a mercy to you and to mankind because of you. Since Allah has granted you this great blessing,'

فَلَ تَكُونَنَّ ظَهِيرًا

So never be a supporter, i.e., a helper,

لِّلۡكَافِرِينَ

of the disbelievers.

rather, separate from them, `express your hostility towards them and oppose them.

وَلَا يَصُدُّنَّكَ عَنۡ ايَاتِ اللَّهِ بَعۡدَ إِذۡ أُنزِلَتۡ إِلَيۡكَ

And let them not turn you away from the Ayat of Allah after they have been sent down to you.

meaning, `Do not let their opposition to you affect you or put people off from following your way; do not worry about that or pay any attention to it, for Allah will make your word supreme, will support your religion and will make the Message with which He has sent you prevail over all other religions.'

So He says:

وَادۡعُ إِلَى رَبِّكَ

and invite to your Lord,

to worship your Lord Alone, with no partners or associates,

وَلَا تَكُونَنَّ مِنَ الۡمُشۡرِكِينَ

and be not of idolators.

وَلَا تَدۡعُ مَعَ اللَّهِ إِلَهًا اخَرَ لَا إِلَهَ إِلاَّ هُوَ

And invoke not any other god along with Allah, there is no God but Him.

means, it is not appropriate to worship anything or anybody except Him, and divinity does not befit any except His glory.

كُلُّ شَيۡءٍ هَالِكٌ إِلاَّ وَجۡهَهُ

Everything will perish save His Face.

Here Allah is telling us that He is Eternal, Ever Lasting, Ever Living, Self-Sustaining, Who, although His creation dies, He will never die, as He says:

كُلُّ مَنۡ عَلَيۡهَا فَانٍ

وَيَبۡقَى وَجۡهُ رَبِّكَ ذُو الۡجَلۡـلِ وَالاِكۡرَامِ

Whatsoever is on it will perish. And the Face of your Lord full of majesty and honor will remain forever. (55:26-27)

Allah used the word Face to refer to Himself, as He says here:

كُلُّ شَيۡءٍ هَالِكٌ إِلاَّ وَجۡهَهُ

Everything will perish save His Face.

meaning, everything except Him.

It was reported in the Sahih via Abu Salamah that Abu Hurayrah said,

The Messenger of Allah said:

أَصۡدَقُ كَلِمَةٍ قَالَهَا الشَّاعِرُ لَبِيدُ أَلَا كُلُّ شَيۡءٍ مَا خَلَ اللهَ بَاطِلُ

The truest word of a poet was the saying of Labid - indeed everything except Allah is false.

لَهُ الۡحُكۡمُ

His is the decision,

means, dominion and control, and there is none who can reverse His judgement or decision.

وَإِلَيۡهِ تُرۡجَعُونَ

and to Him you shall be returned.

means, on the Day when you will be brought back, and He will reward or punish you according to your deeds:if they are good, then you will be rewarded, and if they are bad, then you will be punished.

This is the end of the Tafsir of Surah Al-Qasas. All praise and thanks are due to Allah.

Al-Qasas: 84

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