of Nokounam, (Session 1332)
The Holy Quran, akin to a radiant lamp, illuminates the path of guidance towards truth and invites humanity to contemplate profound and fundamental concepts. Verse 147 of Surah Al-Arf, with a profound and wise expression, speaks of the denial of Divine verses, rejection of the meeting in the Hereafter, and the consequences of ignorance, while referencing the behaviour of the people of Moses (peace be upon him) and their inclination towards the worship of the calf made by Samiri. It offers instructive lessons for mankind. This treatise, relying on the valuable discourses of religious scholars, analyses this verse and its related concepts. Its purpose is to elucidate, with clear and dignified language, the semantic layers of this verse and the conduct of the people of Moses (peace be upon him) in a coherent and scholarly manner, so that, like a mirror, it reflects the truth of human behaviour and its consequences.
In the exegesis of the Holy Quran, the concept of "Truth" is not merely a name for the Essence of the Almighty God, but a descriptor of the righteousness of human deeds and behaviours. Truth functions as a standard by which the goodness and correctness of an action is measured, whereas falsehood indicates deviation and corruption in conduct. This perspective places human actions on the scale of justice and correctness, emphasising the importance of conscious choices.
For instance, when an action is performed out of sincerity and benevolence, it is named "truth" as a shining gem; conversely, if it is tainted with corruption and wrongdoing, it sinks into the darkness of "falsehood". This definition finds its roots in moral philosophy and aligns with viewpoints such as Aristotles virtue theory, where the righteousness of actions is judged ir conformity to reason and good.
Within the realm of human affairs, there exists no fixed truth upon which all unanimously agree. Each group and individual claims the correctness of their own belief, yet these claims are relative and require rational dialogue and argumentation for validation. One accepts God, another denies; one worships one idol, another worships a different one. These differences, like turbulent waves of the sea of thought, indicate the lack of a single, unified reference in human affairs.
This view aligns with theories of rational discourse such as those posited by Jrgen Habermas in his philosophy. Habermas argues that truth emerges through free and rational dialogue among individuals. The Holy Quran, with its emphasis on reason and reflection, calls upon humanity to seek truth through intellect and logic.
And those who denied Our verses and the meeting of the Hereafter their deeds have become worthless. Will they be recompensed except for what they used to do?
This noble verse refers to the denial of Divine verses and the rejection of the meeting in the Hereafter by the people of Moses (peace be upon him). Denial is a conscious act in which an individual ignores truth and refuses to accept it. Despite receiving clear signs and being delivered from Pharaohs grasp, the people of Moses turned to rejecting the truth and chose the path of falsehood instead of the path of growth.
This behaviour corresponds with Leon Festingers theory of cognitive dissonance. Festinger holds that individuals, when faced with truth, may deny it due to the disharmony between their beliefs and behaviours. The denial by the people of Moses resulted from such dissonance, which led them towards falsehood.
The phrase "their deeds have become worthless" indicates the corruption of the actions of those who deny Divine verses and the meeting of the Hereafter. This corruption is not due to compulsion but is the consequence of consciously choosing the wrong path. The deeds of this group, like a rootless tree, become devoid of value and fruitfulness.
This concept corresponds with ethical philosophical theories such as those of Immanuel Kant concerning moral responsibility. Kant argues that wrongful actions lose their ethical value. Here, denial of verses means disregarding Divine and moral responsibility, which leads to the corruption of deeds.
The expression "Will they be recompensed except for what they used to do?" underscores the principle of Divine justice. God, like a just judge, recompenses every individual according to their deeds. This principle emphasises human accountability and demonstrates that every action carries a corresponding consequence.
This concept aligns with distributive justice theories such as those advocated by John Rawls, who stresses the fair distribution of rewards and punishments based on actions. The Holy Quran also presents a Divine framework of justice wherein each person is responsible for their choices.
And the people of Moses took, after him, from their ornaments a calf a body with a cry. Did they not see that it did not speak to them or guide them to a way? They took it and were wrongdoers.
This verse refers to the deviation of the people of Moses (peace be upon him) after his absence. They fashioned a calf from their jewellery that made a sound (crying). Despite its inability to speak or guide them, they worshipped it. This calf did not convey any divine message or guidance, yet the people were captivated by its external allure.<
