To comprehend this equation clearly it is enough to study the Surah al-A'raf...

To comprehend this equation clearly it is enough to study the Surah al-A'raf, 7:59 - 137. In these verses the stories of Prophets, like Nuh, Hud, Salih, Lut, Shu'ayb and Musa have been briefly recounted. In all these stories, with the exception of the story of Lut, it may be observed that the class which joined with the Prophets was that of the underprivileged and the class which opposed them and resorted to disbelief was that of the arrogant and aristocratic gentry.

This equation can have no explanation other than that of class conscience, the existence of which is essential and natural according to the theory of historical materialism. Therefore from the view-point of the Qur’an the confrontation between faith and infidelity is only a reflection of the confrontation between the oppressors and the oppressed.

📌The Qur’an expressly says that property, described by the Qur’an as 'riches', is the cause of oppression and arrogance, the qualities which are totally against the teachings of the prophets, who preach piety, modesty and peace. The Qur’an says: "Remember that man is rebellious when he thinks himself independent and rich." (Surah al-Alaq, 96:7) In order to underline the evil effect of property the Qur’an has recounted the story of Qarun (Korah).

He was an Israelite, not a Copt and belonged to the tribe of Prophet Musa. He was one of those underprivileged people whom Fir'awn (Pharaoh) considered to be inferior and of low cast. But as he acquired great amount of wealth, he misbehaved with his own people and looked down upon them. The Qur’an says: "Qarun was a man from the people of Musa, but he oppressed them.

(Surah al-Qasas, 28: 76) Does this not make it clear that the Prophets' opposition to oppression was in fact a confrontation with the property, the proprietors and the proprietorship? In some of its verses the Qur’an itself says expressly that the chief opponents of the Prophets were those who were deeply sunk in ease and luxury. In the following Qur’anic verse this point has been expressed as a general rule: "We did not send to any township a warner, but its pampered ones declared: Lo!

We are disbelievers in that which you brings to us." (Surah as Saba 34:34) All this shows that the mutual confrontation of the Prophets and their opponents and the mutual confrontation of faith and infidelity are a reflection of the confrontation of two social classes of the oppressed and the oppressors. II.

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