of Nokounam, may his secret be sanctified, session (149)
Verse 4 of Surah Al-Baqarah, which refers to faith in what has been revealed to the Prophet and the predecessors and certainty in the Hereafter, serves as a gateway to a profound understanding of human perfections and the relationship between man and God from the perspective of Divine revelation. This verse, by elucidating the role of faith in attaining perfections and emphasising the direct connection between man and the Creator, examines two types of perfections: acquired and granted. This work, adopting a scientific and systematic approach, analyses the content presented and, with a refined language appropriate to an academic context, elucidates human perfections, the role of revelation, and the possibility of communion between creation and Creator. The objective is to provide a coherent and suitable text for learned audiences that, while maintaining fidelity to the original content, also reveals its scientific depth and richness.
وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ
Translation: And those who believe in what has been revealed to you and what was revealed before you, and they are certain of the Hereafter.
Human and existent perfections, within the framework of Quranic knowledge and Divine tradition, are broadly categorised into two groups: acquired perfections, which are attained through human endeavour and effort, and granted perfections, which are bestowed as Divine gifts without requiring human exertion. The Holy Quran emphasises the role of endeavour in acquired perfections in the following verse:
لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَىٰ
Translation: For man, there is nothing except what he strives for.
Conversely, granted perfections, such as intellect, are given to servants as Divine gifts, in varying degrees that reflect Divine wisdom in creation.
Intellect, as a Divine gift, is bestowed without the need for human effort, whereas Adab (refinement or cultivation), meaning knowledge and training, is obtained through acquisition and enduring hardship. This distinction is explained in the narration: "The intellect is a gift from God, and Adab is a burden." The intellect is viewed as a Divine gift, and Adab as the result of labour and exertion. The Holy Quran points to the provision of perceptual tools in the following verse:
وَاللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ
Translation: And Allah brought you out from the wombs of your mothers while you knew nothing, and He made for you hearing, sight, and hearts that you might be grateful.
This verse regards intellect and the perceptual faculties as Divine gifts that form the basis for acquiring knowledge and refinement.
The classification of acquired and granted perfections extends not only to humans but to all creatures, from animals and angels to material objects. Every entity, according to its existential capacity, attains perfection either through acquisition or by Divine grant. The Holy Quran refers to this system in the following verse:
وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُمْ ۚ مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ
Translation: And there is no creature on earth or bird flying with its wings except they are communities like you. We have not neglected in the Book a thing.
This verse depicts the creation system as purposeful and integrated, whereby each creature is guided along its path to perfection.
Although human sciences are rooted in Divinely granted talents, they have developed through human effort and acquisition over history. This growth is the result of collective human endeavours over various eras. The Holy Quran alludes to Divine teaching and human learning in the following verse:
عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ
Translation: He taught man that which he knew not.
This verse highlights Gods role as the origin of talents and human role as the agent of scientific development.
Historical debates on whether God or man is the originator of language are considered simplistic, obsolete, and regressive. God has endowed man with linguistic ability, yet man, through creativity, has developed languages and meanings. This view confirms the active human role in the development of sciences.
Revelation, especially verbal revelation manifest in Divine speech and the Holy Quran, is the supreme form of granted perfection. This revelation, exclusive to the Prophets, is documented and characterised by wording and chain of transmission, distinct from other types of revelation (such as physical, innate, or false inspirations).
Divine communication is not exclusive to the Prophets. From the heart of stone to humans and angels, various forms of connection between Creator and creation exist. This communication, including revelation, inspiration, and honour, manifests Divine infinite grace. The Holy Quran refers to Divine inspiration in the following verse:
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا
Translation: Then He inspired it [the soul] with its wickedness and its righteousness.
This verse introduces inspiration as a general process within the system of creation.
The notion that connection with God is only possible through material means or intermediaries reflects a deficient understanding of God. A God who cannot be approached directly is incomplete, akin to a door without a key. The narration from the Infallible emphasises this direct connection: "By Him, man was created; by Him, God was known; by Him, existence appeared; and by Him, existence was sealed." The Infallibles are regarded as beacons of guidance and vessels of salvation, yet the path of connection remains open to all.
Prayers and transmitted traditions, such as "O Allah, make me know Yourself," are tools for tuning the human soul and establishing direct communion with God. These acts bring man closer to Divine knowledge. The Holy Quran highlights the importance of prayer in the following verse:
وَقُلْ رَبِّ زِدْنِي عِلْمًا
Translation: And say, "My Lord, increase me in knowledge."
This prayer encourages seeking knowledge as a means of connection with God.
Man can even request higher perfections such as infallibility from God, as indicated in the transmitted prayer: "O Allah, grant me complete and perfect infallibility." This supplication signifies Gods generosity and the accessibility of exalted perfections without intermediaries. The Holy Quran emphasises response to prayer in the following verse:
ادْعُونِي أَسْتَجِبْ لَكُمْ
Translation: Call upon Me; I will respond to you.
Revelation, inspiration, and discovery are spontaneous, granted processes that emerge in humans without the need for human effort. These processes, akin to poetry or genius overflowing from within a person, originate from their certainty and innate nature. The Holy Quran mentions Divine inspiration in the following verse:
يُلْقِي الرُّوحَ مِنْ أَمْرِهِ عَلَىٰ مَنْ يَشَاءُ مِنْ عِبَادِهِ
Translation: He casts the Spirit by His command upon whom He wills of His servants.
This verse introduces inspiration as a Divine gift to special servants.
Natural phenomena such as puberty, menstruation, or physical needs (e.g., the need to use the restroom) are examples of spontaneous processes comparable to revelation and inspiration. For instance, puberty signifies the attainment of reproductive maturity, occurring spontaneously in humans. In women, special physical and psychological states emerge prior to menstruation, indicating natural and spontaneous processes. These examples introduce revelation as an integral aspect of the creation system.
Godly scholars, by virtue of benefiting from Divine grace, have attained great perfections with limited study. This grace replaces lengthy and arduous learning and demonstrates the pivotal role of Divine blessing in success. The Holy Quran refers to the granting of wisdom in the following verse:
يُؤْتِي الْحِكْمَةَ مَنْ يَشَاءُ ۚ وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا
Translation: He grants wisdom to whom He wills, and whoever is granted wisdom has certainly been given much good.
Lengthy and arduous education, if pursued without regard for Divine grace, leads to inefficiency and exhaustion. Education should enhance understanding and knowledge, not merely promote repetition and imitation. This critique emphasises the quality of education and the role of Divine grace in learning.
The interpretation of verse 4 of Surah Al-Baqarah, with an emphasis on human perfections and Divine revelation, is a journey toward profound comprehension of the relationship between man and the Creator. Human perfections are divided into acquired and granted, reflecting a balance between free will and Divine will. Intellect is a Divine gift, while refinement results from effort and hardship. Revelation, especially verbal revelation, is the highest granted perfection; however, Divine communication is not exclusive to the Prophets but encompasses all creatures. Prayers and traditions are tools to strengthen the soul and establish direct connection with God, and man can request even exalted perfections such as infallibility. Revelation and inspiration are spontaneous processes arising from human innate nature and certainty, and Divine grace
