Page 394
wa-btaghi fī-mā ʾātāka llāhu d-dāra l-ʾākhirata wa-lā tansa naṣībaka mina d-dunyā wa-ʾaḥsin ka-mā ʾaḥsana llāhu ʾilayka wa-lā tabghi l-fasāda fī l-ʾarḍi ʾinna llāha lā yuḥibbu l-mufsidīna
Seek the abode of the Hereafter by means of what Allah has given you, while not forgetting your share of this world. Be good [to others] just as Allah has been good to you, and do not try to cause corruption in the land. Indeed Allah does not like the agents of corruption.’
— Ali Quli Qarai
Surah Al-Qasas - Verse 77
77. “And seek by means of what Allah has given you, the abode of the Hereafter, and do not forget your portion in this world, and be good (to others) just as Allah has been good to you, and do not seek to make mischief in the land, verily Allah does not love the mischief-makers.”
Every body ought to suffice to his own share in this world and let the rest for Hereafter. Wealth and property can become a means for the prosperity in Hereafter. In this verse, next to the advice mentioned in the previous holy verse, there are four other expressive and instructive exhortations here for Korah which form a complete five-ring collection. At first, it says:
It points to the fact that, in spite of the imagination of some ill-disposed persons, wealth and property is not a bad thing; the important thing is that we must see in which way it is used. If it is applied in the way of seeking the good abode of the Hereafter, what is better than that? If it is a mean of pride, negligence, injustice, oppression, and sensuality, what, then, can be worse than it? This is the same logic that Amir-ul-Mu’minin Ali’s famous sentence reminds about the world.
He said:
And Korah was a person who had the power of performing a lot of social good affairs with those abundant properties he had; what was use of it when his pride did not let him see the facts? By the second advice, it is added that he should decrease his portion from this world: the verse says:
This is a fact that every person has a proper limit share of this world, viz., the amount of properties he uses for his body, clothing, and residence is a definite amount, and the additional ones are never consumed by him; therefore, one must not forget this fact. How much food can a person eat? How many pieces of clothing can he wear? How many houses and how many cars can he have? And how many shrouds does he take with him when he dies? The rest, however, is the share of others and man is the depositary of them.
How nice Hadrat Amir-ul-Mu’minin Ali (as) stated when he said:
“O’ son of Adam! Whatever you earn beyond your basic needs you will only keep vigil over it for others.” 2
There is another interpretation upon the abovementioned sentence cited in Islamic narrations and the statements of the commentators which adapts to the above interpretation and, perhaps, both of them are its purpose. It is that Ma‘any-ul-’Akhbar, narrates from Amir-ul-Mu’minin Ali (as) who upon the commentary of the Qur’anic sentence:
said:
“Do not forget your health and strength, and your opportunity, and your youth, and your mirth, and by means of these (five bounties) seek out the Hereafter.” 3
According to this commentary of the holy verse, the abovementioned statement is a warning to all human beings that they should not lose the opportunities and capitals, because they pass on like cloud. The third advice is as follows:
This is also a fact that one must always expect the good of Allah and ask for any kind of goodness and all kinds of expectation from Him. In this condition, how can he ignore the explicit demand of others and pass by all of these clear things inattentively? In other words, as Allah has bestowed them to you, you ought to bestow (some of them) to others. A similar meaning to this is mentioned in Surah An-Nur, No. 24, verse 22 in connection with forgiveness and remittal.
It says:
This sentence can be rendered like this that sometimes Allah gives man some great bounties so that he does not need them all in his personal life. Allah gives him a powerful wisdom which is useful not only for running a person but also for running a country. He gives him knowledge that not only an individual but also a society can take benefit from it. He gives him a wealth which is appropriate for great social programs. The implication of these kinds of Divine merits is that the totality of them does not belong to you, but you are the agent of Allah in giving them to others. Allah has bestowed this merit on you that He manages His servants by your hand.
Finally, the fourth advice is as follows:
This is also a fact that many of the faithless rich people, sometimes as the result of the madness of avariciousness and sometimes because of self-superiority, commit mischief and draw the society into deprivation and poverty. They usually take everything in their own authority. They wish people to be some servants and slaves for them, and whoever protests they try to destroy him, and if they cannot, they desert him through slander by means of their secret agents. Thus, they draw the society towards corruption and decadence.
Now it is understood that these advisers tried, at first, to break the pride of Korah. In the second stage, they warned him that the world is a means, not an aim. In the third stage, they warned him that he could use only a small part of what he had. In the fourth stage, they reminded him this fact that he should not forget Allah had been good to him, then he had to be good to others either, else his merits would be taken from him. In the fifth stage, they told him to avoid making mischief in the earth, which is the direct result of former four principles.
It is not completely definite that who these exhorters were but it is certain that they were some knowledgeable, pious, aware, exact, and brave men. Some commentators have thought that probably Moses (as) himself did it but it is very improbable, because the Qur’an in previous verse says:
Footnotes