of Nokounam, (Session 1756)
Surahs Al-Furqan and Ash-Shuara, both Meccan chapters of the Holy Quran, through a profound perspective on the distinction between truth and falsehood, as well as the relationship between man and the spiritual and material realms, open a gateway toward a deeper understanding of the essence of humanity. These two surahs, with eloquent and rhythmic expression, invite man to contemplate the potency of existence, willpower, and his place within the cosmic order. Surah Al-Furqan emphasises the segregation of human types and censures weakness and negligence, while Surah Ash-Shuara focuses on the subtleties of creation and interaction with immaterial beings, offering guidance toward attaining perfection and avoiding deviation. This writing, through a mystical and scientific lens, elucidates the key verses of these two surahs and, by integrating spiritual analyses with scholarly knowledge, seeks to clarify the path of self-purification and divine proximity. The objective is to present a comprehensive viewpoint on the differentiation between strong and weak human types, as well as to examine mans connection to the immaterial realms beautifully portrayed in the verses of the Holy Quran.
Surah Al-Furqan, whose name itself denotes separation and discernment, categorises humans into three distinct groups: the truthful type, renowned as the Servants of the Most Merciful who, by their connection to divine will, attain spiritual perfection; the false type, endowed with strong will but moving along a path of mischief and aversion to truth, heading towards darkness; and the majority weak, who due to lack of will and diligence, fail to harness their existential power. This distinction acts as a mirror, inviting man to contemplate his own station.
From a mystical viewpoint, the truthful types, through prostration and standing before God, fill their beings with the light of the Merciful and reach the rank of nearness. Conversely, the false types, termed Nufara in the verses, filled with spite and mischief, become estranged from truth. The majority weak, like autumn leaves in the wind, drift aimlessly and without will, deprived of any form of perfection. Scientifically, psychology reveals that strong types, whether aligned with truth or falsehood, possess intrinsic motivation and high self-efficacy, whereas the majority weak suffer from procrastination and lack of purposefulness. Neuroscience also correlates this weakness with decreased activity in the prefrontal cortex.
The event of Karbala exemplifies this distinction vividly. The false types, such as Shimar and Harmala, with strong will yet misguided paths, were influential yet deviant. In contrast, the companions of Imam Hussain (peace be upon him), as the truthful types, became eternal exemplars through their spiritual strength. The majority, however, like the rank and file, were devoid of identity and impact and assumed no role in spiritual history.
Key Point: The distinction of humans into truthful, false, and the majority weak types underscores the significance of willpower and existential potency. The truthful types, by connecting to divine light, attain perfection, whereas the majority weak, due to negligence, are deprived of their existential essence.
The concept of type in Surah Al-Furqan refers to humans endowed with authority, will, and existential strength, regardless of whether they follow the path of truth or falsehood. Existential fulfilment is a metaphor for a vessel that can be filled with the jewel of perfection or the refuse of mischief. This fulfilment, independent of content, indicates robustness and capability. Just as a cushion filled with cotton or rags are both full, their value depends on their contents.
From a mystical perspective, existential fulfilment represents a potential capacity that can be guided towards divine grace or satanic deviation. The Servants of the Merciful, by filling their being with divine light, achieve nearness, while the false types, through mischief, distance themselves from truth. Scientifically, positive psychology aligns this fulfilment with the concept of self-actualisation, where intrinsic motivations differentiate man from the majority weak.
The Holy Quran, in numerous verses such as Most of them do not reason and They are unwilling, censures the majority due to their weakness, inaction, and negligence. This weakness is like a chain restraining man from his existential power and ensnaring him in a cycle of aimlessness.
From a mystical viewpoint, this weakness results from estrangement from divine will and negligence of prayer and nearness. Scientifically, psychology links procrastination to diminished intrinsic motivation and lack of self-regulation, while neuroscience attributes it to reduced dopamine activity in the brain. This condemnation reaches its peak in verse 77 of Surah Al-Furqan, where human worth is tied to prayer and connection to truth.
Verse 77, Surah Al-Furqan:
Say, "What would my Lord care for you if not for your supplication? But you have denied, so the punishment will surely befall you."
Verse 77 of Surah Al-Furqan, like a blazing torch, anchors human value to prayer and connection to the Truth. Prayer is the essence of attaining truth and the inner core of perfection. Without prayer, man remains at the level of mere outward creation, deprived of nearness. The inevitable punishment signifies the certainty of retribution for those who turn away from prayer and truth.
From a mystical standpoint, prayer connects the human heart to divine light and separates him from the Nufara, i.e., the haters of truth. Scientifically, prayer, as a form of meditation, enhances the parasympathetic system, reduces stress, and fosters self-awareness. The phrase "If not for your supplication" indicates the conditional nature of human value, implying that prayer is not merely an external act but the very inner content and essence of human existence.
Man must, instead of focusing on the initialnamely outward creation, wealth, and rankjourney towards the ultimate, i.e., perfection, truth, and divine proximity. Mystically, the ultimate is mans final destination in attaining truth, while the initial is a deceptive mirage without eternal value. Scientifically, the existential philosophy of this concept aligns with the search for meaning and purpose in life.
This concept is consonant with verse 3 of Surah At-Takathur:
"No! You will surely know."
This verse warns man against being deceived by the outward world and calls him to contemplate his ultimate existence.
To attain perfection, man must first become a type, that is, possess will and existential authority. Weakness and negligence, like a dust cloud upon the mirror of existence, prevent man from benefiting from his capabilities. Mystically, becoming a type is a prerequisite for connection to the Truth, and the Servants of the Merciful apply this authority along the path of truth with strong will and pure worship. Scientifically, this authority corresponds to the concept of self-efficacy in psychology.
The metaphor of sleep and dozing elegantly depicts the choice of weakness over effort. The weak person, instead of confronting challenges, surrenders to negligence, as if entering a voluntary sleep.
The event of Karbala, as a grand exhibition of human typification, depicts the truthful and false types in contrast to the majority weak. The false types, such as Shimar and Ibn Sa'd, were strong-willed but misguided and influential yet deviant. In contrast, the companions of Imam Hussain (peace be upon him), through connection to Wilayah, attained nearness and immortality. The majority, however, like mere foot soldiers, lacked identity and influence, remaining obscure in spiritual history.
From a mystical perspective, the quality of the truthful types, few in number but deeply influential, demonstrates their superiority over the quantitatively abundant but worthless majority. Sociologically, strong types, due to distinct identity and high willpower, influence history, whereas the majority are marginalised.
Prayer, as a golden key, distinguishes the truthful types from the false and the majority weak. Mystically, prayer connects the human heart to divine light and separates him from the Nufara. Scientifically, prayer enhances concentration and reduces anxiety, aiding self-purification.
Verse 60, Surah Al-Furqan:
And when it is said to them, "Prostrate to the Most Merciful," they say, "And what is the Most Merciful?"
