of Nokounam (may his sanctity remain) Session 1307
The Divine Word in the Holy Qur'an, like a pure spring, flows deep and guiding knowledge towards souls thirsty for truth. Verses 74 and 75 of Surah Al-A'raf, which are contemplated in this discourse, portray the narrative of the Thamud people and the invitation of Prophet Salih (peace be upon him). These verses, with profound expression, speak of the boundless divine blessings, terrestrial authority, and humanitys responsibility towards these endowments. Simultaneously, they unveil the confrontation between the humility of faith and the arrogance of pride. This treatise, with a deep view into Quranic lectures, endeavours to elucidate these verses in a coherent framework and with an eloquent and dignified style. The aim is for the reader, through reflection on these meanings, to attain a deeper understanding of the relationship among blessing, faith, and social responsibility, as if standing before a mirror of truth and beholding their own image in the divine horizons.
In verse 74 of Surah Al-A'raf, the Noble Quran calls the Thamud people to recall the blessing of vicegerency after the people of d. This vicegerency is not merely a civilizational status but a divine trust placed upon the shoulders of the people.
The vicegerency is like a key that opens the doors of civilisation and authority, yet this key functions effectively only in the hands of those faithful to the Divine covenant. The Thamud people, as heirs of the d, received the blessing of succession, but this blessing came with a great trial that will be examined subsequently.
The Noble Quran continues in this verse by speaking of granting terrestrial authority to the Thamud people. This authority manifested in the construction of magnificent palaces in vast plains and carving homes into the heart of mountains.
"Remember when He made you successors after the d and settled you in the land, taking for yourselves palaces from its plains and carving houses in the mountains." (Al-A'raf 7:74)
This verse, like a mirror, reflects the capabilities of the Thamud people. The building of palaces on expansive and level lands signifies material and civilizational progress, as if the Thamud people transformed the earth with their own hands into a canvas of civilisation. Carving homes inside mountains indicates ingenuity and effort that tamed the harsh and rebellious nature to human will. However, this authority is a double-edged sword that may lead either to prosperity or destruction.
The Noble Quran calls the Thamud people to remember Divine blessings and to refrain from corruption upon the earth. The term tath in this verse means rebellion and transgression against Divine and human rights.
"Therefore remember Allahs blessings and do not commit corruption on the earth." (Al-A'raf 7:74)
This invitation is like a heavenly call urging the people to contemplate Divine gifts and preserve the trust of the earth. Corruption is a fire that can reduce the splendour of civilisation to ashes. The commentator, emphasizing this point, considers gratitude a shield against rebellion and corruption.
The first part of this treatise examined the Divine blessings bestowed upon the Thamud people in three dimensions: vicegerency, terrestrial authority, and the invitation to gratitude and avoidance of corruption. These blessings shone like stars in the civilisations sky, yet the heavy responsibility of safeguarding the Divine trust presented a test guiding the people towards the choice between obedience and rebellion.
Verse 75 of Surah Al-A'raf depicts a scene of dialogue between the arrogant elites of the Thamud people and the oppressed believers among them. This dialogue reveals the deep social and spiritual chasm within the community.
>The nobles who were arrogant among his people said to those who were oppressed, those who believed among them: "Do you know that Salih is sent from his Lord?" They said: "Indeed, we are believers in that with which he has been sent." (Al-A'raf 7:75)
This dialogue is like a battle between the light of faith and the darkness of arrogance. The arrogant, perceiving themselves at the pinnacle of power and splendour, challenged the faith of the oppressed with mockery and doubt. Yet the response of the oppressed, like a pure spring, rose from the depths of their souls declaring unconditional acceptance of Salihs prophethood.
The commentator regards the faith of the oppressed as a sign of humility and acceptance of truth. This group, possessing less material and social power, opened their hearts to the Divine Word.
Faith is like a gem that shines in pure and humble hearts. The oppressed, distancing themselves from pride and egoism, submitted to the mission of Salih (peace be upon him), demonstrating that faith roots not in magnificent palaces but in unblemished hearts.
The commentator describes arrogance as a social and psychological disease that acts as a barrier preventing the light of faith from penetrating the hearts of the powerful. Pride, egoism, and self-exaltation hindered the arrogant from accepting Salihs prophethood.
Arrogance is like a cancer that corrodes the human spirit from within. The powerful of the Thamud people, immersed in their material and civilizational authority, refused to accept the greatness of the prophet, as if arrogance had cast a thick veil over their hearts vision.
The commentator, with a deep view, notes the instability of faith in a society dominated by the arrogant. Although the oppressed believe, due to their dependence on the arrogant, they cannot establish a stable faith within society.
Faith is like a sapling growing in the fertile soil of humility, yet under the heavy shadow of the arrogants dominance, its growth is hindered. This instability is like a wound on the body of the religious community that requires transformation of social structures for healing.
The second part, by examining the confrontation between faith and arrogance, highlighted the role of humility in accepting truth and the psychological and social obstacles to faith in society. The oppressed, with pure hearts, embraced faith, yet the domination of the arrogant cast a heavy shadow threatening the endurance of this faith.
The commentator views power as a foundation for arrogance and believes that ability, if not accompanied by humility, leads to pride and denial of truth.
Power is like a sword that may serve either prosperity or destruction. The arrogant of the Thamud people, relying on their material authority, rejected Salihs mission, demonstrating that power without Divine guidance culminates in the disease of arrogance.
The commentator considers the oppressed as workers and subordinates of the arrogant who, due to economic and social dependence, lack the capacity to maintain and stabilise faith.
The oppressed are like birds in the cage of the arrogants dominion, whose wings of faith are bound by material needs. This dependence acts as a chain that prevents faith from flourishing.
The commentator, referencing a verse from Surah Al-Qasas, regards favoured blessings as unstable and believes the faith of the oppressed, lacking power backing, cannot endure.
"And We desire to bestow favour upon those who were oppressed in the land." (Al-Qasas 28:5)
Favoured blessing is a gift granted without merit or support. Though valuable, it is like a plant without roots that cannot withstand the storms of power.
The commentator views Prophet Salihs invitation as advisory, guiding the people towards gratitude for blessings and avoidance of corruption. Prophets are like mentors who illuminate the path to happiness for society.
Prophets are lights in darkness that illuminate the path of truth. Salihs invitation was a call urging the community towards moral and social reform, yet the heavy ears of the arrogant did not hear this call.
The commentator believes that the arrogance of the powerful, through corruption and the destruction of faith, led to the downfall of civilisations such as d and Thamud.
Corruption by the arrogant is like a flood that destroys the foundations of civilisations. The Thamud people, at the peak of their authority, were deprived of Divine blessings due to arrogance and rebellion, thus meeting the fate of the d.
The third part, through critique of power and examination of the consequences of arrogance, demonstrated that ability without faith results in pride and corruption. Although the oppressed believe, their faith cannot be sustained due to the dominance of the arrogant. Prophets show the way to reform through guidance and admonition, yet the corruption of the arrogant, like a storm, shatters civilisations.
Verses 74 and 75 of Surah Al-A'raf act as a mirror portraying the truth of Divine blessings and the confrontation between faith and arrogance. The Thamud people, having received the gifts of vicegerency, authority, and civilisation, faced a great trial. The invitation of Prophet Salih (peace be upon him) was a call to gratitude and avoidance of corruption, yet the arrogance of the
