the Lectures of Nokounam, may Allah sanctify his secret (Session 1496)
This book, through reflection on the luminous verses of the Holy Quran and the profound analysis of scholarly discourses, examines the fundamental concepts of divine order, arrogance as the root of human misfortunes, and humility as the path to liberation from it. This work, with reference to verses 76 and 77 of Surah Al-Imran, endeavours to present Quranic knowledge in a coherent and scientific manner to its audience, employing a clear and dignified language. By linking divine wisdom to human experience, it strives to offer guidance for living in the path of truth and reality.
The world of creation, like a sturdy edifice, is founded upon a wise and systematic order. The Almighty God, like a knowledgeable engineer, meticulously designs and directs all matters of existence. This order is manifest in the selection of the time and place of the mission of divine prophets, from Noah to Moses and the Seal of the Prophets (peace be upon them). It is as if each prophet, like a star in the sky of guidance, has been raised in a specific position and for a particular purpose. For example, the choice of the dry and desert land of Arabia for the mission of the Seal of the Prophets (peace be upon him) is not a coincidence, but a sign of divine wisdom in adapting the mission to the needs of the nation and the historical circumstances.
This systematic principle is also evident in the difference between the mission of Noah (peace be upon him) on the sea and Moses (peace be upon him) on land. Noah (peace be upon him), the prophet of water and flood, was tasked with guiding his people amid the waves, whereas Moses (peace be upon him), in the dry land of Egypt, confronted Pharaoh with divine signs. This variety, like the diverse colours in the painting of creation, reflects divine providence that aligns each message with the conditions of the people and time.
وَكُلُّ شَيْءٍ عِنْدَهُ بِمِقْدَارٍ
"And everything is with Him by measure." (Ar-Rad: 43)
This verse, like a shining lamp, testifies to the systematic nature of the order of creation and demonstrates that no matter in existence, from the smallest particle to the greatest mission, lies outside the circle of divine wisdom.
Arrogance, like a high barrier against the truth, prevents the acceptance of truth and guidance. Verses 76 and 77 of Surah Al-Imran depict this reality in the behaviour of Pharaoh and his chiefs (the nobles). When Moses and Aaron (peace be upon them) came to Pharaoh with divine signs, he and his people, instead of submitting to the truth, behaved arrogantly and called the divine signs sorcery.
فَلَمَّا جَاءَهُمُ الْحَقُّ مِنْ عِنْدِنَا قَالُوا إِنَّ هَٰذَا لَسِحْرٌ مُبِينٌ
"So when the truth came to them from Us, they said, Indeed, this is obvious magic." (Al-Imran: 76)
ثُمَّ بَعَثْنَا مِنْ بَعْدِهِمْ مُوسَىٰ وَهَارُونَ إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ بِآيَاتِنَا فَاسْتَكْبَرُوا وَكَانُوا قَوْمًا مُجْرِمِينَ
"Then We sent after them Moses and Aaron to Pharaoh and his chiefs with Our signs, but they were arrogant and were a criminal people." (Al-Imran: 77)
Pharaoh, by claiming "I am your most exalted lord" (An-Naziat: 24), placed himself in a divine position, and this arrogance led him to deny the truth and commit sin. Arrogance, like a deadly poison, deprives the heart of the light of guidance and draws it toward sin and destruction.
From a psychological perspective, arrogance is like a shield that a person chooses to protect themselves against their defects and weaknesses, but this shield prevents self-awareness and reform. Religious scholars emphasise that arrogance is the root of many moral and social deviations. In a narration it is stated: "Whoever humbles himself for Allah, Allah will elevate him." This saying, like a shining torch, shows the way to liberation from arrogance.
Arrogance in human relations also has destructive effects. For instance, some men, expecting greetings from their wives or children, consider themselves in a superior position, whereas greeting is like a fragrant flower, a virtue that grants honour to the greeter. Another narration states: "Whoever initiates the greeting receives ninety-five rewards, and the responder five." This highlights the value of humility towards others, even in the simplest interactions.
Pharaoh and his associates, instead of accepting the truth of the divine signs shown by Moses and Aaron (peace be upon them), called them sorcery. This accusation, like a cover to preserve power and social status, was an effort to discredit the divine message. The Holy Quran frequently introduces this strategy as a common method used by opponents of the truth.
هَٰذَا سَاحِرٌ كَذَّابٌ
"This is a lying magician." (Ghafir: 24)
This accusation not only reveals Pharaohs peoples inability to comprehend the divine miracles but also reflects their endeavour to maintain their power structure against religious transformations. From a sociological viewpoint, this behaviour can be understood as an attempt to consolidate cultural and political hegemony.
In the time of Moses (peace be upon him), sorcery and magic considerably increased due to social and cultural conditions. Pharaohs magicians, employing visual and psychological techniques, attempted to counter divine miracles. This phenomenon, like a dark shadow, has continued in some societies, especially in the West, until today. In the contemporary world, inclination towards occult sciences and magic, as parts of popular culture or new spiritual movements, is observed. Nevertheless, the Quran introduces sorcery as devoid of intrinsic truth and merely a means of deception.
فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَىٰ
"So when their ropes and staffs were seen by him as moving by their magic." (Ash-Shuara: 44)
Environment and family background, like soil in which the seed of personality grows, influence human behaviour. Moses (peace be upon him), raised in Pharaohs court, was influenced by the atmosphere of arrogance there. This influence is evident in his behaviour towards Aaron (peace be upon him), his elder brother, at a moment of sharpness:
لَا تَأْخُذْ بِلِحْيَتِي يَا ابْنَ أُمَّ
"Do not seize me by the beard, O son of my mother!" (Taha: 94)
This verse, in which Moses (peace be upon him) speaks to Aaron (peace be upon him) in an affectionate and intimate tone, indicates the impact of Pharaohs court environment on him. However, it should be noted that the Quran presents Moses (peace be upon him) as a prophet endowed with exalted moral traits. This behaviour is not a sign of arrogance, but an emotional reaction in a particular context that must be understood in its historical and cultural setting.
From a psychological perspective, the educational environment can deeply affect individuals personalities. Just as sitting in a chair, even in a modest position, may provoke a sense of superiority, living in Pharaohs court could have influenced Mosess (peace be upon him) conduct. Nevertheless, by divine guidance, he overcame these negative influences and led his people as a great prophet.
Humility, like pure water, cleanses the heart from
