the lectures of Nekounam, (Session 1755)
Surah Al-Furqan, like a radiant light in the sky of divine knowledge, elucidates the distinction between truth and falsehood. Through profound verses, it invites humanity to contemplate the boundless Divine Will and the astonishing diversity of creation. This Surah, revealed in the Meccan period, emphasises the status of prophethood and guardianship, dividing humanity into two distinct groups: Ibd al-Ramn (the Servants of the Merciful), who attain perfection under the shade of Divine Will, and Nufur (the Rejecters), who, in the darkness of carnal desire, plunge into aversion to the truth. This treatise, adopting both mystical and scientific perspectives, examines selected verses of this Surah (verses 10, 32, 43, 45, 51, 55, and 60) and endeavours, with eloquent and dignified language, to reveal the depth of their meanings in the light of Divine Will and the diversity of creation. Utilising allegories and literary allusions, it leads the reader on a journey into the depths of existence and human nature to perceive the reality of Divine Will and omnipotence through the mirror of creation and human conduct.
Divine Will, like an endless river, flows through all aspects of creation, enabling the existence of countless realms and beings. This Will not only participates in the creation of cosmic systems but also guides humanity towards perfection. The Holy Quran states this reality in verse 10 of Surah Al-Furqan:
Blessed is He who, if He wills, can bestow upon you better than that: gardens beneath which rivers flow, and He can set palaces for you.
This verse, like a mirror, reflects the grandeur of Divine Will, which is capable of creating sublime and superior blessings beyond human imagination. The Will functions as a key that opens the infinite doors of creation, absolving God of any limitation in bringing forth realms and beings. It teaches humanity that the Divine hand is unrestricted in creation and capable of producing a better world, with gardens of abundance and splendid palaces.
From a mystical perspective, this verse signifies the continuous grace of God that makes every being a manifestation of one of the Divine Names. The Malkt (Kingdom) reflects Divine Majesty, the Jabart (Power) mirrors Divine Beauty, and the Nst (Human Realm) is the receptacle for the manifestation of both. Scientifically, biodiversity and complex systems of creation, like natural cycles and the movement of shadows, demonstrate the dynamism and flexibility of existence. Modern theories such as the multiverse, which propose the existence of multiple realms, align with this Quranic concept.
Diversity in creation, like a colourful tableau of Divine power, is evident in all aspects of existence. From differences among the realms of Nst, Malkt, and Jabart to the variety of beingsangels, jinn, humans, animals, and even former and subsequent creaturesall testify to the unparalleled omnipotence of God. The Quran portrays this diversity through the example of shadow and its movement in verse 45 of Surah Al-Furqan:
Have you not seen how your Lord extends the shadow? And if He willed, He could make it stationary; then We made the sun a guide for it.
This verse, like a burning flame, manifests Divine grace in the extension and movement of the shadow. God could have made the shadow still, but by His Will, He created it dynamic and mobile as a sign of diversity and vitality in creation. Mystically, the shadow is a symbol of Divine grace flowing continuously through existence, and its movement indicates the ongoing manifestation of Divine Names. Scientifically, the movement of shadows corresponds to the laws of light and gravity, illustrating the order and flexibility of creation.
Diversity is not only apparent in natural systems but also among beings and realms. Differences between angels, jinn, humans, or various animals indicate the vast scope of creation. For instance, the Nasnas, mentioned in traditions as beings predating humans, differed from humans in biological and vital systems. This diversity, like myriad colours in a Divine painting, demonstrates Gods power in creating infinite creatures.
The gradual revelation of the Holy Quran, like a gentle rain slowly nourishing the earth, is a sign of Divine wisdom in guiding humanity. The Quran expresses this wisdom in verse 32 of Surah Al-Furqan:
And those who disbelieve say, Why was the Quran not revealed to him all at once? Thus (it is revealed) that We may strengthen your heart thereby, and We have spaced it distinctly.
The disbelievers, seeking excuses, demanded the entire Quran be revealed at once, as if a complete single book would more clearly unveil the truth. However, God, with unparalleled wisdom, revealed it gradually to strengthen the heart of the Prophet (peace be upon him) and to ease comprehension for the believers. This gradual revelation, like a mild breeze, prepares the heart to receive the light of revelation and diminishes the burden of knowledge all at once.
Mystically, gradual revelation is a manifestation of Divine mercy guiding humanity step-by-step toward knowledge. This method prepares the heart to receive Divine secrets and allows humans, through varied Quranic teachings, to approach Divine Will more closely. Scientifically, this approach aligns with psychological learning principles, since gradual information reception fosters deeper understanding and stronger memory. Just as a gardener waters a sapling gently to strengthen its roots, the gradual revelation of the Quran fortifies the human heart for accepting the truth.
The Holy Quran divides humanity into two distinct groups: Ibd al-Ramn, who reach perfection under the shade of Divine Will, and Nufur, who, in the darkness of carnal desire, fall into aversion to the truth. Verses 43, 55, and 60 of Surah Al-Furqan describe the attributes of Nufur as follows:
Have you seen the one who has taken his desire as his god? Then would you be responsible for him?
And they worship besides Allah that which neither benefits them nor harms them, and the disbeliever is ever, against his Lord, an assistant.
And when it is said to them, Prostrate to the
