Al Qaṣaṣ

قَالَ إِنَّمَآ اُوتِيتُهُ عَلَي عِلْمٍ عِندِي أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِن قَبْلِهِ مِنَ الْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعاً وَلا يُسْأَلُ عَن ذُنُوبِهِمُ الْمُـجْرِمُونَ

78. “Said he (Korah): ‘I have been given this (wealth) only because of a knowledge that is in me.’ Did he not know that Allah had destroyed before him of the generations that were mightier in strength than he and greater in amassing (wealth)? And (then even) the guilty shall not be asked about their sins.”

To boast for one’s knowledge is a manner of people like Korah. The pride for having knowledge changes man so selfish that he accepts the function of no one and nothing any more:

We must think of wealth and power as Divine bounties, not the fruit of our own knowledge and effort. With that very state of pride and haughtiness, which originates from his abundant wealth, Korah used to say as the Qur’an announces:

Korah used to say implicitly that it was not their business that what he did with his wealth. He said he did not need any one to guide him how to use his wealth, because he himself obtained it with his own knowledge and awareness. Moreover, Korah implicitly added that certainly Allah knew him eligible of having wealth that He had given it to him and He had also taught him the way of using it. Then, he said, he knew better than others what to do, and it was not necessary that they interfere in his affairs.

Besides all of these, I have taken trouble, tolerated pains, and was deeply afflicted in order to gather this wealth; why do they not also take trouble if they have eligibility and ability? I am not bothering them; and if they are poor, it is the better that they remain hungry until they die. These are the decade and disgrace logics that many faithless wealthy people often express in reply to those who advise them. This point is also worthy noting that the Qur’an has left this matter secret that in obtaining this wealth to which knowledge of his does Korah emphasize?

Is it the knowledge of alchemy, as some commentators have said? Is it the knowledge of commerce, agriculture, and the arts of industry? Or is it his special administration by which he could obtain that enormous wealth? Or it refers to all of them? It is not improbable that the verse has a vast meaning and encompasses all of these things. (It is not known, of course, that the knowledge of alchemy, the knowledge by which gold is made from copper and the like, is a fable or a reality.)

Here, the Qur’an gives a harsh answer to Korah and others like him. It says:

Korah says that whatever he has is by means of knowledge, but he has forgotten that there were many persons who were more knowledgeable, stronger and wealthier than him while they could not escape from the punishment of Allah. The fair- minded ones of the Children of Israel had told Korah that it was Allah Who had given him that wealth but this impolite and bold man answered them:

while Allah, in the above verse, manifests his strength in the fact of His Will. At the end of the verse, he is warned again by a very short sentence, where it says:

In principle, there will not be any time for asking and answering. It is a decisive, painful, violent and sudden divine punishment. That is, today the aware men of the Children of Israel advise Korah and give him respite to contemplate and give answer, but when the argument is completed and the Divine punishment comes, surely there will not be any respite for contemplation or uttering some vain and haughty words. As soon as the Divine punishment comes, they will be destroyed.

There will arise a question here inquiring that what is the objective of the question that the guilty are negated from? Is it in this world or in the next world? Some of the commentators have chosen the first one while some others have taken the second, and there is no matter that both of them to be the objective of it; i.e. neither they will be asked in the world at the time of sudden punishment so that they bring some excuses and count them faultless, nor in the Hereafter, because in that place everything is manifest and as the Qur’an says:

Thus the verse under discussion is consistent with the verse which says:

There comes forth another question here which is not consistent with the holy verse that says:

This question can also be answered in two forms: the first is that there are different places of standing in the Hereafter. In some of them the guilty are questioned while in some others every thing is clear and there is no need of questioning. Another thing is that question is of two kinds: the question of investigation, and the question of blame. In the Hereafter there is no need of ‘the question of investigation’, because all things are manifest, but the reproach question is found there and this is a kind of punishment for the guilty.

It is just like the question that the father asks from his degenerate son and says:

(While both of them are aware of the affairs and the purpose of the father is to blame the son.)