Qarun is a foreign name like Harun, and it does not decline due to its foreignness and definiteness. If it were a form of fa'ul from qarn, it would have declined. It is said that his being from his people means that he believed in him. It is said that he was an Israelite, the cousin of Musa: he is Qarun, son of Yasar, son of Qahith, son of Levi, son of Yaqub. And Musa is the son of Imran, son of Qahith. It is said that Musa was his uncle, and he was called Al-Manwar due to his handsome appearance. He was the most knowledgeable of the Children of Israel regarding the Torah, but he was hypocritical like the Samaritan. He said: If prophethood is for Musa, and the altar and the offering are for Harun, what is for me? It is narrated that when Musa led them across the sea and the message and the priesthood were for Harun to offer the sacrifice and be a leader among them - and the sacrifice was for Musa, so he assigned it to his brother - Qarun found in himself envy towards them. He said to Musa: The matter is yours, and I am not on anything; how long should I be patient? Musa said: This is the doing of Allah. He said: By Allah, I will not believe until you bring a sign. So he commanded the leaders of the Children of Israel to bring their staffs, and he tied them and placed them in the tent where revelation descended upon him. They guarded their staffs at night, and when they awoke, they found Harun's staff shaking and having green leaves, and it was from the almond tree. Qarun said: This is no more astonishing than what you do with magic, and he wronged them with wrongdoing, which is oppression. It is said that Pharaoh appointed him over the Children of Israel, and he oppressed them. It is said that from wrongdoing is arrogance and extravagance: he boasted over them with the abundance of his wealth and children. It is said that he increased their clothing by a span. The keys: the plural of مفتح [miftah] with a kasra: it is what is used to open. It is said they are the treasures, and the singular form is: مفتح [miftah] with a fatha. It is said: the burden made it lean, if it weighed it down until it tilted. And the group: a large gathering, and the عصابة [‘asabah] is similar to it. And they gathered: اجتمعوا [i’tasabu]. It is said that sixty mules carried the keys of his treasures, each treasure having a key, and the key did not exceed the size of a finger. They were made of leather. Abu Ruzayn said: A single key is enough for Kufa, and there has been an exaggeration in mentioning that with the words: treasures, keys, and the group, and the strongest of strength. And Badil ibn Maysarah read: لينوء [linu’] with a ya. The interpretation is that he explains the keys as the treasures, and it gives it the ruling of what is added to it due to closeness and connection, like saying: the people of Yamamah went. And the place is منصوب [mansub] with تنوء [tanu’] as in his saying: ولا تَفْرَحُوا بِما آتاكُمْ [and do not rejoice in what Allah has given you]. And the saying of the poet: And I am not one to rejoice when time brings me joy. And I do not despair from its changes. And I do not seek evil if evil leaves me. But whenever I am attacked by evil, I ride it. This is for Hudbah ibn Khashram when Muawiyah led him to Al-Hirah to take retribution from him for Ziyad ibn Zayd Al-Adhri, and he met Abdul Rahman ibn Hassan who asked him for a poem, and he recited that. And the مفراح [mufrah] is one who rejoices greatly. The intended meaning is to negate joy from its root. And the changes of time: its events. And if: is conditional, so there must be an action afterward, meaning: if evil leaves me. And I am attacked is in the passive form, and I ride is for the subject. The meaning is: I have experienced time, and it is treacherous, and yet I do not falter. And this is because no one rejoices in this world except one who is content with it and feels secure. As for one whose heart is turned to the Hereafter and knows that he will soon part from what he has, his soul does not prompt him to rejoice. How beautiful is what the poet said: The greatest sorrow for me in joy is when its owner is certain of his departure from it. And seek in what Allah has given you of wealth and riches the abode of the Hereafter by doing good deeds in it from the types of obligatory and recommended actions, and make it your provision for the Hereafter. And do not forget your share, which is to take from it what is sufficient for you and beneficial for you. And do good to the servants of Allah as Allah has done good to you, or do good by thanking and obeying Allah as He has done good to you. And corruption in the land: what he was upon of oppression and wrongdoing. It is said that the speaker is Musa. And it was read: واتبع [wa attabi].