of Nokounam, , Session (322)
The exegesis of verses 73 and 74 of Surah Al-Baqarah serves as a gateway to a profound understanding of human existence within the cosmic order, approached through mystical, philosophical, and psychological perspectives. These verses elucidate concepts such as the spirit (r), the self (nafs), intellect (aql), heart (qalb), and the human position within existential hierarchies, portraying man as a multilayered entity that, while linked to the terrestrial realm (nst), possesses the potential to connect to the exalted domains of the celestial (malakt) and the divine power (jabart). This treatise consolidates and reformulates the lecture content into a scientific and systematic analysis, employing sophisticated metaphors and literary devices to enrich both the scholarly and literary quality of the text. The objective is to provide a comprehensive and coherent exposition that is appealing and utilitarian for specialised audiences and researchers in the fields of religious sciences and philosophy.
From the perspective of the Holy Quran, man is a being whose existence is depicted within a scientific, modern, and complex design. This design, examinable within philosophical and psychological domains, presents man as a mirror reflecting various existential dimensions. These dimensions include the self (nafs), intellect (aql), heart (qalb), innermost heart (fud), chest (adr), and spirit (r), each serving as a vessel for the manifestation and expression of human attributes. This outlook contemplates man from both material and spiritual viewpoints, emphasising his position in the cosmic system. Within this framework, man is not solely a material entity but also the bearer of metaphysical and divine potentials, which through self-purification and connection to higher realms can reach perfection.
The self (nafs), intellect (aql), heart (qalb), innermost heart (fud), and chest (adr) are vessels in which the manifestations of human existence crystallise. These vessels operate within the terrestrial (nst) level and provide the foundation for human growth and development. In contrast, the spirit (r) possesses a divine and lordly structure that, at a transcendent level prior to its union with man, resides in the exalted world (lyn). The distinctions among these dimensions become apparent in their existential level and function. The self sometimes inclines towards temptation (the commanding self, nafs al-ammrah) and sometimes towards tranquility (the assured self, nafs al-mumainnah), whereas the spirit, as the divine breath, connects man to the sublime ranks of creation.
Verse:
فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي
When I have proportioned him and breathed into him of My spirit (Al-ijr: 29)
Exposition: This verse introduces the breath of the spirit as the distinguishing factor between man and other creatures and emphasises the exalted station of the spirit as the intermediary of divine grace.
Man, in the mirror of the Holy Quran, is a being who, while belonging to the terrestrial realm, possesses the capacity to connect to the exalted spheres. The differentiation among the self, intellect, heart, and spirit maps the human existence in which the spirit, as a gateway to divinity, guides man towards existential perfection.
Within the framework of Quranic mysticism, humans are categorised into two groups: the lovers (muibbn) and the beloved (mabbn). The lovers are seekers of knowledge who progress on the path of perfection through effort, austerity, and self-discipline. Conversely, the beloved, few in number, are divine elect who descend from the exalted realm to the terrestrial sphere and require no austerity. This group manifests within the proximity of divine closeness and the exalted rank and embodies the full effulgence of divine grace. The invocation Allhumma arrifni nafsaka (O God, make me know Yourself) signifies this distinction by presenting the lovers as seekers and the beloved as direct recipients of knowledge.
The spirit, as the existential vessel of the Perfect Human, is distinct from the self and intellect. While the self and intellect operate on the terrestrial level, the spirit is connected to the realms of malakt (the celestial kingdom) and jabart (the divine power). The Perfect Human, through connection with the spirit, transcends terrestrial limitations and governs the celestial realm. This connection transforms man into the full manifestation of divine names and attributes.
Verse:
وَيَسْأَلُونَكَ عَنِ الرُّوحِ ۖ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا
And they ask you, [O Muhammad], about the spirit. Say, The spirit is of the affair of my Lord. And mankind has not been given of knowledge except a little. (Al-Isr: 85)
Exposition: This verse emphasises the limitation of human knowledge regarding the reality of the spirit and attributes its origin to divine command.
Quranic mysticism, by differentiating between lovers and beloved, presents a map of the human path to perfection. The spirit, as a bridge between the terrestrial and celestial, guides man towards existential perfection, while the beloved, as divine elect, embody this connection.
From the perspective of quantity, the spirit is a small endowment granted to man; however, qualitatively, it is the greatest and most exalted. This lordly attribute renders the spirit an active being within the realms of malakt, jabart, and the levels of abstraction. Nonetheless, the manifestation of the spirit within man is less actualised due to terrestrial limitations. Although the divine breath has been breathed into all humans, the degree of utilisation depends on effort and self-purification.
The divine breath, as the origin of life and perfection in man, exists in all humans, but the degree of its manifestation and actualisation varies. Similar to the intellect, which may remain unused (they reason not), the spirit may also be utilised to a limited extent. Terrestrial constraints such as heedlessness and material attachments prevent the full actualisation of the spirit.
The spirit, as the divine breath, reveals mans exalted capacity, yet terrestrial limitations hinder its full manifestation. The Perfect Human, by overcoming these limitations, becomes a vessel for the spirits manifestation and attains the celestial rank.
Jesus son of Mary (peace be upon him) was divinely confirmed through the Holy Spirit. This confirmation is mentioned in various Quranic verses, including verses 87 and 253 of Surah Al-Baqarah and verse 171 of Surah An-Nis, indicating Jesus special connection with the station of the divine spirit.
Verse:
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِنْ بَعْدِهِ بِالرُّسُلِ ۖ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ
And We gave Moses the Scripture and followed up after him with messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Holy Spirit. (Al-Baqarah: 87)
Exposition: This verse highlights the role of the Holy Spirit as a divine intermediary in strengthening and guiding Jesus (peace be upon him).
The Holy Spirit functions as a trustee, manager, protector, and teacher of Gods saints. This force preserves the saints from terrestrial challenges and guides them along their divine mission. Through connection with the Holy Spirit, the saints can conquer material and spiritual forces and acquire exalted power. The metaphor of Bayazid Bastamis needle in the sea signifies this transcendent power, surpassing apparent dominion.
The Holy Spirit, as an intermediary of divine grace, plays a pivotal role in guiding and protecting Gods saints. This force elevates the chosen ones beyond terrestrial constraints and leads them to exalted ranks.
The Holy Quran, in verse 85 of Surah Al-Isr, stresses the limitation of human knowledge in grasping the reality of the spirit. This limitation concerns the majority of humans (jalla jalluhu), whereas the beloved, due to their connection with the divine command, transcend this limitation.
Verse:
وَيَسْأَلُونَكَ عَنِ الرُّوحِ ۖ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا
And they ask you about the spirit. Say, The spirit is of the affair of my Lord. And mankind has not been given of knowledge except a little. (Al-Isr: 85)
Exposition: This verse underscores the limitation of the majority of human knowledge regarding the spirits reality and exempts the beloved from this limitation.
The Holy Quran is a rich source of knowledge that has been underutilised due to improper exploitation. Its rhythms and sounds, if appropriately rendered in the form of art and music, could exert a universal impact. However, traditional approaches to music and chant have impeded the utilisation of these capacities.
