Man, as a mirror reflecting divine manifestations, is a complex being whose existential reality is manifested across various tiers of the nafs (self), intellect, and soul. The Holy Quran, as the Book of Guidance, in Surah Al-Baqarah and related verses, exquisitely elucidates these tiers, introducing the qalb (heart), sadr (chest), and fud (innermost heart) as the fundamental pivots of human existence. This treatise, adopting a scientific and systematic approach, analyses and explicates these concepts in light of Quranic verses alongside profound philosophical and mystical reflections. Its objective is to present an integrated and profound perspective on the humans existential eminence, providing enlightening insight for researchers and specialised audiences in theology, Islamic philosophy, and spiritual psychology.
In the perspective of the Holy Quran, man is a multifaceted entity whose existential reality manifests in three distinct levels: nafs (self), aql (intellect), and r (spirit). These levels are not considered as separate entities but rather as degrees of a single reality possessing different attributes and functions. The nafs, as the lowest level, constitutes the foundation of natural life shared between humans and animals alike. The intellect, an intermediate level, operates analytically and computationally within the brain, while the spirit, as the highest level, epitomises the zenith of human existence, manifesting within the heart, sadr, and fud.
The nafs, as the substratum of natural life, pervades the entire human existence and functions as an indispensable exterior to the heart. This level, common with animals, provides the groundwork for primary perceptions, carnal desires, and divine obligations. The Holy Quran entrusts human responsibility primarily to this nafs, as it serves as the vessel housing initial perceptions, knowledge, and manifestations. However, many humans remain weak or undeveloped in the intellect and spirit, thereby leaving the nafs as the sole administrator of their existence.
The intellect is a tier manifest in the human brain, serving as an intermediate vessel governing computational and analytical operations. This level actualises through the purification of the nafs and spiritual growth, enabling it to govern the nafs effectively. Nonetheless, intellect alone cannot attain the pinnacle of human existence without its connection to the spirit.
The spirit represents the pinnacle of human existence, manifesting in the heart, sadr, and fud. This level, exclusive to perfected humans, possesses the capacity to govern both intellect and nafs, serving as the supreme vessel directing man towards divine transcendence and eminence. When actualised, the spirit impels the heart towards a spiritual and revolutionary movement encompassing the sadr and fud as well.
The existential reality of man, expressed through the three levels of nafs, intellect, and spirit, resembles streams flowing from a single source. While united, these levels perform distinct functions and administer human existence on various planes. The Holy Quran, by elucidating these levels, guides man towards purification and spiritual elevation.
In the Quranic framework, the heart functions as the axis and chassis of genuine human life, possessing dual material and spiritual aspects. The material aspect relates to pumping and bodily vitality, whereas the spiritual aspect constitutes the vessel for manifestations of eminence and spirituality. The Quran sometimes describes the heart as a descriptor (possessing attributes) and at other times as a descriptor for the sadr and fud.
Then your hearts hardened after that [miracle] and became as stones or even harder. Indeed, among stones there are some from which rivers gush forth, and some split open so that water flows out, and some fall down for fear of Allah. And Allah is not unaware of what you do.
This verse refers to the hardness of the heart after witnessing a miracle, presenting the heart as a vessel capable of becoming as hard as stone or even harder, yet simultaneously possessing the capacity for transformation and softness in the presence of God.
The sadr, as a mirror reflecting the light of the heart, constitutes the vessel of the hearts external manifestation and appearance. Contrary to the common perception that the sadr merely denotes the physical chest, the Holy Quran introduces the sadr as the vessel for the outward movement of the heart. The term sudr (plural of sadr) implies emergence and issuance, juxtaposed with wurd (reception from outside).
Whoever disbelieves in Allah after his beliefexcept for one who is coerced while his heart is secure in faithbut those who [willingly] open their chest to disbelief, upon them is wrath from Allah, and for them is a great punishment.
The fud, like the depth of an ocean harbouring intense heat and profound emotions, represents the interior vessel of the heart. This level is linked to concepts such as fervour, love, and awe, representing the spiritual interior of the heart. One who possesses fud necessarily has a sadr, but it is possible to have a sadr with a weak fud.
In the Quranic system, the heart, sadr, and fud constitute a singular reality manifesting at various levels. The heart, as the chassis of existence, is the axis of this system, while the sadr represents its external aspect and the fud its interior. This unity resembles a tree whose root (heart), trunk (sadr), and branches (fud), despite their differences, form one integrated reality.
The heart, sadr, and fud, as existential pivots of man in the Holy Quran, form a complex system guiding true human life. The heart, with its dual material and spiritual aspects, is the foundation of this system, while the sadr and fud respectively represent its external and internal facets. These concepts lead man towards a deeper understanding of his existential eminence.
Contrary to the traditional conception in Islamic philosophy that all knowledge is purely transcendental, much of human knowledge resides within matter (such as the brain and heart). This knowledge is akin to data stored on a disk and does not necessitate transcendence. The heart and brain, as material vessels, have the capacity to store and process knowledge, yet the spiritual eminences of man distinguish them from animals.
Transcendence manifests in special humans such as prophets and saints, resulting in transcendental knowledge that surpasses matter. This transcendence resembles a light emanating from the heart of the perfected human, drawing them nearer to divine knowledge. The Hadith Alim bima kna wa m yakn wa m huwa kin refers to this limitless knowledge unique to the infallibles, manifesting within the descending vessel of divine truth.
Man, as a dual being, exists simultaneously within material and transcendental realms. The material human, with nafs, intellect, and material heart, operates at the level of natural life, whereas the transcendental human, through transcendental eminences, is guided towards divine perfection. This duality functions as two wings enabling mans flight in the sky of knowledge.
Human existence is directed towards perfection through a balance of matter and transcendence. The heart and brain, as material vessels, store and process knowledge, while transcendental eminences propel man towards the zeniths of divine cognition. The Holy Quran, by explicating this duality, provides a comprehensive guide for understanding human reality.
Human sciences, whether within Islamic domains or global empirical sciences, have only covered portions of the truth of man and have failed to present a comprehensive picture. Empirical scientists, limited to the material, neglect the spiritual eminences of man, while traditional Islamic philosophy has been insufficient in analysing Quranic concepts such as the heart and sadr.
The Holy Quran, as an inexhaustible treasure, offers a lofty and intricate truth concerning man, requiring extensive scientific research. Such research must be conducted with global scholarly collaboration and independent funding to systematically analyse and explicate Quranic concepts.
The current educational system is inefficient due to neglect of individual talents, resulting in considerable wastage of human resources. Identifying childrens talents at early ages and guiding them towards pathways commensurate with their abilities is an imperative that can lead to transformative reforms in education.
Religious sciences require financial transparency and specific budget allocation for growth and flourishing. Unnecessary expenses, such as symbolic actions, should be redirected towards scientific research to enable religious science to function as a resource for societal development.
Human sciences, due to methodological limitations, have failed in providing a comprehensive understanding of human truth. The Holy Quran, by presenting a holistic and multifaceted system, is the key to this path; however, its understanding demands transformation in the educational system, scientific investment, and global cooperation.
The Holy Quran, as a shining beacon, elucidates the existential eminence of man across the tiers of nafs, intellect, and spirit. The heart, sadr, and fud, as pivotal elements of this system, represent a single reality with distinct facets. The heart is the chassis of true life, completed by the sadr as the vessel of manifestation and the fud as the vessel of interiority. These concepts, while material in nature, possess the capacity for transcendence and divine eminences, guiding man towards perfection. Despite all
