The Surah Al-Baqarah, as one of the most comprehensive chapters of the Holy Quran, addresses in verses 72 and 73 a profound examination of the existential faculties of human beings and their status within the cosmic order. These verses, through a profound insight into the existential hierarchiesfrom nafs (self) and intellect to heart, sadr (chest), fuad (innermost heart), and spiritopen a gateway to understanding the complexities of human nature.
The analysis of these faculties necessitates not only Quranic contemplation but also extensive scientific and empirical research to systematically reveal the hidden truths within these verses. This treatise, relying on Quranic verses and deep reflections on human faculties, endeavours to present a scientific and spiritual framework for comprehending these concepts. The objective is to provide an integrated perspective on the existential levels of humans and to emphasise the necessity of transformation in religious sciences to benefit from Quranic treasures.
Human beings are multifaceted entities whose existential facultiescomprising the nafs (self), intellect, heart, sadr (chest), fuad (innermost heart), and spiritare intricately intertwined. Each of these faculties plays a specific role in the human existential system, and understanding them requires a comprehensive and interdisciplinary perspective.
The Holy Quran, with its wise arrangement, introduces these faculties in such a manner that they can serve as a foundation for the human sciences. This arrangement not only facilitates the existential analysis of humans but also offers guidance for the development of psychological and philosophical knowledge.
The sadr, as the vessel of the heart's manifestation, has a profound connection with the human spirit. The spirit represents a lofty level within human existence that in many individuals remains latent or at a low level of actualisation. This reality points to the limitations of the ordinary human existence and the necessity of striving for spiritual elevation.
In individuals who attain perfection through austerity, spirituality, or genius, the spirit attains a higher degree of actualisation, and its radiance appears in the sadr.
The nafs is the most general human faculty, actualised in all individuals, even from childhood. This faculty manages temperament and primary behaviours and is recognised as the basis of perception and action. In contrast to the spirit, the nafs is accessible to all and through it, desires, inclinations, and human characteristics manifest.
The intellect, as the intermediate existential level, and the heart, as the higher level, are two key faculties within the human existential system. The intellect, akin to a vehicle's chassis, forms the foundation of logical perceptions but has limitations in resolving complex issues.
The heart, which is connected with the brain and the body's circulatory system, is the vessel for the manifestation of sublime knowledge and spiritual illuminations. These two faculties, through their interaction, guide the human being towards perfection.
And when you killed a soul and disputed about it, and Allah brought forth that which you were hiding. (Al-Baqarah: 72)
And when you killed a soul and disputed about it, Allah revealed what you were concealing.
So We said: Strike him with part of it. Thus Allah brings the dead to life and shows you His signs so that you may understand. (Al-Baqarah: 73)
Then We said: Strike him with a part of it. Thus Allah revives the dead and shows you His signs that you might reason.
Human knowledge, in many cases, resides within a material vessel (brain and heart); however, in perfect humans such as prophets and saints, this knowledge attains a level of immateriality. This immateriality allows access to the knowledge of "what was and what will be," transcending material limitations.
This perspective critiques the traditional view that knowledge is purely immaterial and emphasises the dual role of both materiality and immateriality in cognition.
The existential levels of humans, ranging from the general nafs to the specific spirit, form a complex system that the Holy Quran introduces with a wise arrangement. The sadr, heart, fuad, intellect, and spirit each play a pivotal role in this system, and their understanding requires both Quranic reflection and scientific inquiry. This section, through the analysis of these faculties, underscored the necessity of a holistic view of human existence and its place within the cosmic order.
The sadr, as the vessel of the heart's manifestation, plays a central role in the emergence of human behaviours and states. This vessel can reflect good or evil, as indicated in the following verse:
Who opens his chest to disbelief, upon them is wrath from Allah, and for them is a great punishment. (An-Nahl: 106)
Whoever opens his chest to disbelief, Allahs wrath is upon them, and they will have a severe punishment.
This verse refers to the widening of the sadr in disbelief, which results from the deviation of the heart and its influence on behaviour. The sadr is like a mirror reflecting the inner states of the heart to the external world.
The fuad, as the innermost part of the heart, is the vessel of will and decision-making. This faculty is connected with divine love and fervour and plays a crucial role in spiritual understanding and the recitation of the Holy Quran.
And hearing and seeing and the heartall of those will be questioned. (Al-Isra: 36)
And the hearing, the sight, and the hearteach will be questioned.
The fuad, as the centre of will, is responsible for human choices and will be held accountable on the Day of Resurrection.
The sadr functions like a muscle that undergoes contraction (fear) and expansion (openness). This dynamism reflects the impact of psychological and spiritual factors on human behaviour.
The following verse alludes to the Prophets (peace be upon him) chest constriction in the face of the difficulties of revelation:
And let not your chest be constricted because of it. (Hud: 12)
And do not let your chest be distressed because of it.
This constriction demonstrates the sensitivity of the sadr to spiritual pressures and the necessity of its expansion to receive guidance.
The term sharh al-sadr (expansion of the chest) meaning the openness of the chest to accept truth and Islam, is eloquently expressed in the following verse:
Whomever Allah wants to guide, He expands his chest to Islam. (Al-Anam: 125)
Whomever Allah intends to guide, He expands his chest to embrace Islam.
Sadr and Fud, as vessels of manifestation and the inner heart respectively, play pivotal roles in human behaviour and volition. Sadr, through its contraction and expansion, reflects the internal states of a person, whilst Fud, with the divine heat and love, directs human will towards perfection. This section, through the analysis of relevant verses, emphasised the importance of these two faculties in the existential system of man.
Over the past thousand years, religious sciences have not witnessed significant progress due to the absence of investigative and experimental tools. This void points to the necessity for the development of scientific technologies and transformation within religious educational systems. Without appropriate instruments, theoretical contemplations do not yield tangible results.
Understanding human faculties and Quranic truths necessitates extensive field research and scientific apparatus. Such investigations must be accompanied by the advancement of precise technologies and specialised laboratories to aid in uncovering the profundity of Quranic concepts.
Many religious scholars, due to engagement in non-specialised activities such as leading congregational prayers or organising funerary ceremonies, have neglected their primary roles in research and enlightenment. Though these activities are benevolent, they cannot substitute the fundamental duties of scholars in the development of knowledge and religious sciences.
The Prophetic tradition Everything is facilitated for that for which it was created (transmitted from Ibn Sina in Al-Ishrt) underscores the importance of each individual focusing on their role and aptitude. Religious scholars must devote themselves to research and knowledge development, rather than activities beyond their expertise.
Hadith: Kullu Maysarun Lim Khuliqa Lah
Translation: Everything is facilitated for that for which it was created.
Religious sciences, to keep pace with the times and impact society, require structural transformation and focus on scientific research. The historical void in this field, due to the lack of investigative tools and engagement in non-specialised activities, has hindered the full utilisation of Quranic reserves. This section emphasised the necessity to reconsider religious educational and research systems.
Many individuals, particularly within religious communities, suffer from psychological disorders such as lack of Sharh Sadr (expansion of the chest), grief, and stress. These disorders obstruct the emergence of love, purity, and spirituality, and even render worship difficult. The following verse highlights the negative impact of these afflictions:
شِفَاءٌ لِمَا فِي الصُّدُورِ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا (Ynus: 57)
Translation: A healing for what is in the breasts, yet it does not increase the wrongdoers except in loss.
This verse refers to the healing nature of the Holy Quran for the believers and its harm for the diseased and disordered individuals.
In the Holy Quran, the term oppressor (lim) signifies disordered rather than merely a murderer. Disorder is the consequence of psychological and spiritual ailments that disrupt human behaviour. This definition emphasises the necessity of behavioural correction through treatment.
Society requires hospitals dedicated to the treatment of psychological disorders and purification of the chest. These institutions must employ scientific tools and advanced therapeutic methods to address psychological and spiritual problems effectively.
Love, distinguished from desire, is connected with divine love and does not manifest in diseased souls. Treatment of psychological disorders is a prerequisite for the emergence of love and spirituality.
رَبِّ اشْرَحْ لِي صَدْرِي ( H: 25)
Translation: My Lord, expand for me my chest.
Psychological disorders constitute the primary obstacle to the manifestation of spirituality and love in humans. The Holy Quran, by emphasising healing and the necessity of purification, indicates the path to curing these maladies. This section stressed the importance of establishing therapeutic infrastructure and attending to mental health.
The Holy Quran is a supra-scientific book which human sciences have yet to fathom fully. With a wise composition, it introduces human faculties and existential truths, providing guidance for the development of human sciences.
The materialistic viewpoint, which regards the soul solely as material, is erroneous. The soul possesses spiritual dominions that operate beyond matter. This critique emphasises the necessity of analysing the dual naturematerial and immaterialof the soul.
The truths of the Quran are like mineral reserves that remain useless without extraction and utilisation. Harnessing these reserves requires scientific research and the advancement of investigative technologies.
The Holy Quran is an unparalleled source for the advancement of human sciences and religious psychology. This section, by stressing the comprehensiveness of the Quran and the necessity of its scientific utilisation, highlighted the role of this sacred book in the transformation of knowledge and society.
Verses 72 and 73 of Surah Al-Baqarah have opened a window to understanding the existential faculties of man and their positions within the system of creation. The soul, intellect, heart, sadr, fud, and spirit constitute the existential ranks of human beings, each playing a pivotal role in behaviour and spirituality. Sadr and Fud, as vessels of manifestation and will, interact with the heart and spirit, guiding man towards perfection. The Holy Quran, with its supra-scientific composition, introduces these faculties, the understanding of which necessitates field research and transformation in religious sciences. Psychological disorders are the principal barrier to the emergence of spirituality; their treatment through specialised hospitals and soul purification is imperative. This treatise, with a comprehensive analysis of the verses and human faculties, underscored the necessity of reforming educational and research systems in religious sciences and utilising the Quranic reserves. Such endeavours can lead to the advancement of human sciences and the enhancement of spiritual and social health of society.
Under the supervision of Sadegh Khademii
