The Holy Quran, as an inexhaustible treasury of Divine knowledge, serves not only as a source of spiritual guidance but also provides a scientific and philosophical framework for understanding the system of creation. Verse 34 of Surah Al-Baqarah, centred on the prostration of the angels to Adam and the exception of Iblis, opens a window towards elucidating the ontological unity of realms and the relationship among humans, jinn, and angels. This treatise, synthesising the content of two lectures, undertakes a systematic and scholarly investigation of this verse, employing an elevated and academic language to present a framework for understanding the existential continuity of created beings and the possibility of interaction among them. The aim is to offer a profound and comprehensive exegesis that, whilst preserving all details, remains accessible to researchers and learned audiences in the domains of philosophy, mysticism, and religious sciences.
This work, by critically examining traditional Aristotelian philosophical perspectives and emphasising the unity of the reality of worlds, explicates the potential for transformation and interaction among angels, jinn, and humans. Furthermore, by reflecting on the necessity of reviving religious sciences and redefining the humanities, it paves the way for novel research in theology and philosophy of religion. The structure of this treatise includes systematic sections with specialised subtitles, each dedicated to an aspect of the verses interpretation and related analyses.
The Holy Quran introduces the worlds of creation as varying degrees of a single unified reality. From the realm of Jabarut, which denotes absolute transcendence, to the realms of Malakut and Nasut, all these realms are manifestations of one existential truth appearing in differing modalities and levels. This perspective, contrary to the Aristotelian approach that considers these realms as discrete and mutually exclusive, stresses existential continuity and unity. Such unity allows for transformation and interaction among realms, such that the immaterial can transform into the material and vice versa.
This approach is rooted in Quranic wisdom and avoids conflating ontological with epistemological matters. Unlike philosophers such as Avicenna and Al-Farabi, influenced by Aristotelian thought who regarded the worlds as distinct and mutually exclusive, the Holy Quran, by emphasising ontological unity, provides a novel framework for comprehending the system of creation.
The Aristotelian view, which has deeply influenced Islamic thinkers, categorises the worlds of Jabarut, Malakut, and Nasut as discrete and separate from one another. This perspective, crystallised in the works of Avicenna and Al-Farabi, has hindered the understanding of the existential continuity of the worlds and complicated the comprehension of relationships among beings. Quranic wisdom, by rejecting this disjunction, emphasises the unity of the reality of creation and elucidates the possibility of transformation among the worlds as an intrinsic aspect of the divine emanation system.
The system of creation, as a fluid continuum, enables transformation among the worlds. The immaterial can become material, as when the spirit manifests in the body, and the material can ascend to spiritual ranks. This transformation is feasible within the framework of divine grace and existential hierarchies, facilitating interaction among the diverse beings of creation.
This perspective highlights the flexibility of the creation system. Just as energy manifests in various formsmotion, light, heatthe worlds of creation are realised in diverse modalities but are ontologically one unified truth.
The unity of the reality of the worlds of creation provides a novel framework for comprehending the cosmic system. Critique of the Aristotelian perspective and emphasis on the possibility of transformation among the worlds opens pathways for deeper research in Islamic philosophy and mysticism. This section, by elucidating the existential continuity of the worlds, lays the groundwork for analysing the relationships among created beings.
Angels, jinn, and humans, as diverse manifestations of a single existential reality, appear at different degrees within creation. Contrary to common assumptions, these beings are not entirely distinct and mutually exclusive entities but rather various levels of one unified reality shaped under specific modalities and conditions. Angels reside in the highest ranks, jinn in intermediate ones, and humans in the physical realm; yet all are interconnected within the framework of divine grace.
This unity enables interaction and connection among these beings. Just as fire transforms into light, smoke, or different colours, angels, jinn, and humans are different degrees of a singular reality.
Angels, in descending degrees, can transform into jinn, and jinn at lower degrees can transform into humans or matter. This transformation is a result of existential conditions and the arrangement of divine grace. For instance, angels occupying the highest ranks can transform into jinn or even humans in a lower realm, analogous to energy manifesting in various forms.
This view points to the flexibility of the creation system, indicating that angels, jinn, and humans are not entirely different substances but degrees of one unified reality.
To explicate ontological unity, one may employ the analogy of energy. Just as energy manifests as motion, light, or heat, angels, jinn, and humans are various manifestations of a singular existential reality. Fire, which transforms into yellow light, green light, or smoke, exemplifies this reality that manifests at different levels.
The noble verse "نَفَخْتُ فِيهِ مِنْ رُوحِي" (Surah Al-Hijr, Verse 29: "I breathed into him of My Spirit") refers to the divine breath as the existential warmth that underpins unity among humans, jinn, and angels. This breath, as a divine flow, circulates in all beings and enables transformation and interaction among them.
The ontological unity of angels, jinn, and humans provides a framework for understanding the continuity of the creation system. This unity permits transformation and interaction among beings and is elucidated scientifically and comprehensibly through analogies such as energy and the divine breath. This section facilitates further research in the philosophy of creation and Islamic mysticism.
The noble verse under discussion:
وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ
Translation: And when We said to the angels, "Prostrate to Adam," they prostrated, except for Iblis, who refused and was arrogant and was among the disbelievers.
This verse constitutes the focal point of the discourse on ontological unity and the relationship among beings. The divine address to the angels also includes Iblis, indicating his proximity to the angels at the descending levels.
Although Iblis is of the jinn, due to his adjacency with the angels in the lower ranks, he is addressed along with the angels (لِلْمَلَائِكَةِ). This proximity is analogous to the appellation of "scholars" applied to grammarians who occupy ranks lower than jurists and philosophers. Iblis, in the context of prostration, due to his existential disposition (disbelief), refuses to prostrate.
In verses 30-32 of Surah Al-Baqarah, angels reside in the highest ranks (announcement and reporting), whereas in verse 34, they are at descending levels, where Iblis also appears. This distinction indicates the diversity of existential ranks among angels and shows that the descending angels neighbour beings like Iblis.
This perspective emphasises the continuity of creations ranks and the possibility of diverse beings coexisting within one existential domain.
Iblis is described by three attributes: refusal (أَبَىٰ) to prostrate, arrogance (استكبار) in his superiority over Adam, and disbelief (كَانَ مِنَ الْكَافِرِينَ). These traits represent the stages of Ibliss deviation. His disbelief is not accidental but existentially rooted, manifesting in his encounter with the command to prostrate.
The exegesis of Verse 34 of Surah Al-Baqarah, with emphasis on the existential unity and congruence of Iblis with the angels, provides a framework for understanding the interrelation among beings. The attributes of Iblis (pride, arrogance, disbelief) serve as a cautionary warning to humankind to be vigilant about the existential imperatives of their own nature. This section lays the groundwork for deeper analyses within the philosophy of religion and Islamic mysticism.
Human beings, as the divine viceregent (Khalifah), possess the capacity to establish communication with jinn and angels. This interaction is not limited to the spiritual dimension but is also feasible practically and operationally, potentially leading to the conquest of the cosmos. This capacity is rooted in the existential unity of beings, which enables coexistence and interaction.
Angels, jinn, and humans, owing to the unity of existential reality, possess the capability for coexistence and interaction, akin to dispersed tribes living in different countries yet sharing a common human reality. This coexistence facilitates communication and collaboration among beings.
For instance, angels are contiguous with jinn at the level of sandals, and jinn are connected with humans at a lower tier. This continuity is comparable to relatives dispersed across various countries yet intrinsically united.
In the Noble Qur'an, angels are created from light and jinn from fire; however, this difference is superficial and determinative. Light and fire, in their essence, represent one reality, similar to existential heat manifesting in diverse forms. This unity allows for transformation and interaction between angels and jinn.
Humans, jinn, and angels partake of the same substance in differing manners. Humans consume the substance, jinn taste it, and angels perceive its flavour. This differentiation alludes to their existential ranks: humans in the material realm (Nasut), jinn in the imaginal realm (Malakut), and angels in the divine realm (Jabarut).
For example, a narration states: Do not cleanse with bone, for it is the food of your jinn brethren. This narration indicates the differentiated utilisation of substance by the jinn and demonstrates the existential interconnectedness of beings.
The cosmos, as an infinite source, is accessible to all beings, yet each uses it in a unique manner. Humans consume, jinn extract essence, and angels perceive fragrance. This comprehensiveness manifests the wise design of the system of creation.
For instance, a bone consumed by an animal is enjoyed in taste by the jinn and its flavour is perceived by angels. This multidimensional enjoyment signifies existential unity and the possibility of interaction among beings.
The communication and interaction among humans, jinn, and angels are grounded in their existential unity. This unity permits coexistence and differentiated enjoyment of the cosmos. This section, through the elucidation of light, fire, and the divine breath, provides a framework for research in the philosophy of creation and religious sciences.
Iblis, due to his existential imperatives (pride, arrogance, disbelief), refused to prostrate before Adam. His disbelief was not accidental but rooted in his essence and became manifest when confronted with the divine command. These imperatives illustrate the impact of essence and existential rank on the behaviour of beings.
Humans, like Iblis, possess imperatives that can lead either to felicity or misguidance. Pride, self-exaltation, and concealment of truth are among the imperatives that expose humans to deviation.
Historical examples such as Talha and Zubair, or a companion of the Infallibles who deviated due to jealousy and pride, demonstrate this danger. This individual, who considered himself worthy of succession to the Imam, opposed the Imam after failure and was cursed.
Verse 34 of Surah Al-Baqarah serves as a warning to humans to be vigilant of their existential imperatives. Just as Iblis deviated because of arrogance and disbelief, humans are similarly exposed to such risks. This warning invites reflection on the divine nature and avoidance of self-exaltation.
Existential imperatives play a pivotal role in the behaviour of beings. The story of Iblis and historical instances of deviation serve as warnings for humans to guard their souls and refrain from pride and disbelief. This section offers a framework for research in religious psychology and ethical philosophy.
Religious knowledge has at times been confined to verbosity and formalistic debates (such as the continuous or disconnected exception), neglecting profound comprehension of existential truths. This verbosity impedes scientific and practical elucidation of Quranic concepts and diminishes the efficacy of religious knowledge.
The future world is a scientific one, where superstition and populism give way to cognition and wisdom. Religious knowledge must explicate Quranic truths with modern, systematic methods. This approach requires precise analysis and reasoning that can assemble the system of creation like a coherent puzzle.
For example, understanding the relationship among humans, jinn, and angels necessitates scientific and academic efforts, distancing from verbosity and superficiality.
The science of animals, which studies the characteristics of living beings and their relation to humans, has been discontinued in seminaries and requires revival. This science can serve as a prelude to understanding jinn and angels, as knowledge of the lower ranks (animals) assists in comprehending higher ranks (jinn and angels).
Humanities must study living humans, not merely history or geography. Current humanities, relying on non-authentic sources and lacking focus on living humans, have reached a dead end. Religious knowledge must redefine humanities Quran and narrations, producing indigenous and practical knowledge.
For instance, studying human existential imperatives and their relation to jinn and angels can form part of Islamic humanities.
Seminaries must attain global honour through the production of knowledge and cognition, attracting even non-believers. This honour results from scientific and systematic work that invites the world to truth through wisdom and gentleness rather than coercion.
For example, organising international conferences with scholars can elevate the status of religious knowledge worldwide.
Reviving seminary sciences, distancing from verbosity, and focusing on scientific work pave the way for redefining religious knowledge and humanities. Reviving the science of animals and producing indigenous cognition leads to the honour and advancement of seminaries globally. This section provides a framework for research in religious sciences and comparative theology.
The exegesis of Verse 34 of Surah Al-Baqarah, employing the approach of existential unity, offers a profound and systematic framework for understanding the relationship among humans, jinn, and angels. This verse, emphasising the prostration of angels and the exception of Iblis, alludes to the unity of existential reality of beings and the possibility of transformation and interaction among them. The critique of the Aristotelian view of the separation of worlds, alongside the elucidation of the unity of worlds and beings, facilitates a novel comprehension of the system of creation. The existential imperatives of Iblis and humans serve as warnings for self-guarding and avoidance of deviation. Seminaries, as centres of knowledge production, must, by reviving seminary sciences and redefining humanities, become the pioneers of spiritual and scientific leadership globally. This transformation necessitates distancing from verbosity and moving towards systematic scientific endeavour to restore the dignity and authority of religious knowledge worldwide.
The Noble Quran, as an infinite light, guides this path and, by elucidating the unity of creation, directs humankind towards knowledge and wisdom. This writing, by presenting a scientific and academic framework, lays the foundation for advanced research in philosophy of religion, Islamic mysticism, and humanities.
Supervised by Sadegh Khademi
