Derived from the lecture series of Nokounam, (Session 1761)
Surah Al-Ankabut, one of the Meccan chapters of the Holy Quran, offers a profound insight into the existential nature of human beings, the challenges they face on the path of transcendence, and the tension between the outer and inner layers of existence. This Surah elucidates the position of man within the cosmic order by portraying him as a multi-layered entity encompassing everything from basic biological and instinctual needs to the lofty spiritual and divine realms. The present discourse, by utilising the verses of this Surah and anthropological analyses, endeavours to present a comprehensive image of the existential strata of man and explore the pathways to liberation from superficial limitations towards the attainment of inner ranks. The objective is to articulate deep Quranic concepts with clear and dignified language for audiences interested in theology, philosophy, and Islamic anthropology.
From the perspective of the Holy Quran, man is a being composed of numerous layers and complex gradations. This complexity distinguishes him from other creatures and likens him to a profound ocean with boundless depths. Surah Al-Ankabut, with unparalleled subtlety, delineates these layers from the apparent and material realms to the inner and spiritual dimensions.
And whoever strives, only strives for [the benefit of] himself. Indeed, Allah is free from need of the worlds. (Surah Al-Ankabut, 29:6)
This verse emphasises the truth that human endeavour in the path of elevation primarily benefits the individual himself. Here, jihad connotes the effort to manifest ones inner potential, leading man from superficial layers towards higher existential ranks. Quranic anthropology introduces man as a multidimensional being endowed with a divine nature and possessing potential abilities to attain proximity to God. Surah Al-Ankabut portrays a distinction between those trapped within superficial layers and those who access inner layers, thus illustrating this immense capacity.
Within this viewpoint, man is not merely a biological entity but one who, through willpower and endeavour, can reach lofty existential levels. These levels range from biological and instinctual needsdescribed in other Quranic verses by expressions such as he eats and walks in the markets (Surah Al-Furqan: 7)to sublime spiritual states like divine knowledge and infallibility. This complexity renders man akin to a mirror capable of reflecting divine light, conditional upon his transcendence beyond outer layers and entering the depths of his inner existence.
The outer layers of human existence, framed within his natural constitution, bifurcate into two segments: the given self and the achieved self. The given self refers to traits and qualities that manifest automatically and without conscious will, such as hunger, physical growth, and biological needs. Conversely, the achieved self refers to attributes requiring deliberate will and conscious effort, such as acquiring knowledge or skills.
And those who strive for Us - We will surely guide them to Our ways. And indeed, Allah is with the doers of good. (Surah Al-Ankabut, 29:69)
The phrase strive for Us in this verse refers to conscious and intentional endeavour to reach higher ranks, standing in opposition to the involuntary and automatic qualities of the given self. Divine guidance is granted only when man transcends outer layers and advances resolutely towards the inner realms.
The concept of given self may be compared to human biological and instinctual needs that operate without volitional intervention. Although necessary, these qualities alone do not lead to transcendence. Conversely, the achieved self requires conscious effort and directs man toward acquiring knowledge and skills. This distinction reflects the Quranic perspective on the nature of man, which highlights awareness and attention even within the outer layers of his existence.
Both segments, the given self and the achieved self, reside within the outer and natural layers of man, lacking profound complexity in themselves. These layers operate at the level of material and quotidian needs and are defined within the framework of human nature.
And if you deny [the message] - then indeed, before you, nations denied [their messengers]. And there is not upon the Messenger except [the duty of] clear notification. (Surah Al-Ankabut, 29:18)
This verse alludes to those humans trapped in their outer, natural layers who, due to obstinacy and existential hardness, reject the divine message. Such denial results from immersion in material needs and a failure to advance towards the inner layers.
The outer layers, encompassing everyday needs and instinctual behaviours, form part of human nature but stagnation within them prevents progress to higher ranks. Surah Al-Ankabut, by referencing the deniers of the divine message, illustrates that dwelling in these layers exposes man to deviation and disbelief. These layers resemble hard, dry soil which, if not softened, obstructs the germination of truth within mans being.
Accessing the inner layers of human existence requires firm resolve, lofty ambition, and continuous effort. Absent such endeavour, the deeper layers remain untouched and man remains confined to superficial levels.
And those who strive for Us - We will surely guide them to Our ways. And indeed, Allah is with the doers of good. (Surah Al-Ankabut, 29:69)
The phrase strive for Us signifies effort in the path of God, demanding volitional and conscious exertion. This verse identifies divine guidance as the consequence of such effort, indicating that the ways (plural) of God are accessible only through transcending the outer layers and entering the inner ones.
The term Our ways (subulna) refers to the diverse and manifold pathways that lead man to various degrees of divine proximity. These pathways, unlike the singular Our path (sabeelna), point to the multifaceted nature of human spiritual and epistemological experiences. This concept aligns with mystical and philosophical viewpoints that regard man as capable of attaining exalted stations, including those of the prophets and saints. Man is likened to a traveller journeying on an infinite path, reaching new horizons of knowledge and nearness to God with each step.
Excessive reliance on the outer layers results in existential hardness, obstinacy, and deviation. These characteristics confine man to material and instinctual needs, preventing progress towards the inner layers.
And indeed We sent Noah to his people, and he remained among them a thousand years less fifty years; then the flood seized them while they were wrongdoers. (Surah Al-Ankabut, 29:14)
This verse presents the people of Noah as an example of humans trapped in outer layers who, due to obstinacy and existential hardness, rejected the divine message. Their stubbornness resulted from immersion in material needs and failure to accept guidance
