of Nekounam, may his sanctity be preserved (Session 1762)
Surah Al-Ankabut, one of the Meccan chapters of the Holy Quran, offers a profound insight into the existential nature of man by elucidating the duality of his external and internal layers. This Surah, by posing fundamental questions regarding the wisdom behind the creation of the material world and the predominant inclination of most humans towards deviation, provides a ground for reflection on mans infinite potential for elevation. Man, akin to a multilayered tree, possesses outer shells contingent upon his material and instinctual needs, and an internal core wherein the essence of faith, revelation, and spiritual vision is concealed. This treatise, through an anthropological and philosophical lens, analyses the verses of this Surah and, by utilising Quranic metaphors and allusions, opens a pathway towards understanding the true existential reality of man.
One of the fundamental questions posed in the domains of theology and philosophy of religion is why the material world, which constitutes the arena of human existence, is created in such a manner that the majority of its inhabitants incline towards disbelief, polytheism, and deviation. The Holy Quran in Surah Al-Ankabut, through verses such as أَكْثَرُهُمْ لَا يَعْقِلُونَ
(Most of them do not reason) and أَكْثَرُهُمْ لَا يُؤْمِنُونَ
(Most of them do not believe), refers to this tendency. This question, which seemingly indicates a flaw in the system of creation, fundamentally relates to the dual nature of human existence. Man is a multilayered being whose external shells, like parched earth, are limited to material and instinctual needs, whereas his internal core, like a clear spring, harbours the capacity for a far loftier elevation of faith, knowledge, and spiritual vision.
This duality responds to the question as to why the majority of humans in the material world fall into deviation. The external layers, referred to in this interpretation as the self of presentation (automatic instinctual needs) and the self of assertion (superficial voluntary efforts), due to their dependency on matter, are prone to existential barrenness. This barrenness, like sterile soil, prevents the fruition of truth within the human existence. Conversely, the internal layers, attainable through conscious struggle and endeavour, guide man towards noble essences such as revelation, spiritual vision, and faith.
For a better understanding of this wisdom, the material world can be likened to a school in which students face a difficult examination. If in a school the majority of students do not pass the exam, sound reason would attribute this to defects in the educational system or its instructors. However, in the divine system, whose teacher is the Absolute Wise, there is no room for deficiency. The Holy Quran states in a verse from Surah Al-Ankabut: أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ
(Do the people think that they will be left to say, We believe, and they will not be tested?). This verse demonstrates that the material world is a school in which man is tested by his own free will and choice. The majority, due to immersion in the external layers, fail this test; however, this failure is not due to a flaw in creation but is the consequence of their free choice.
The material world is akin to a stage where man faces two paths: stagnation in the external layers, which results in existential barrenness and deviation, or progression towards the internal layers, which leads to perfection and divine proximity. The inquiry into the wisdom of the creation of this world, considering this duality, is answered as follows: God, by creating man in this world, has provided a ground for his trial and elevation. The majority, due to stubbornness and self-centredness, remain confined within the external layers, but the minority who strive and endeavour towards truth bring forth the essence of their existence.
Man is a multilayered being, within whose existence lie external shells and an internal core. The external layers, termed in this interpretation as self of presentation and self of assertion, pertain to mans instinctual needs and superficial voluntary efforts. These layers, like a dried shell on the trunk of the tree of existence, are dependent on matter and the constraints of time and place. The Holy Quran, referring to the behaviour of peoples such as the communities of Noah and Abraham, points to the inclination of these layers towards disbelief and polytheism: وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ وَلِقَائِهِ أُولَٰئِكَ يَئِسُوا مِنْ رَحْمَتِهِ ۚ وَأُولَٰئِكَ لَهُمْ عَذَبٌ أَلِيمٌ
(And those who disbelieve in the verses of Allah and the meeting with Him those have despaired of His mercy, and they will have a painful punishment). This verse indicates the existential barrenness of humans confined to the external layers, which leads to self-centredness and denial of divine truth.
These layers are fragile and unstable like a spiders web and cannot lead man to perfection and stability. The Holy Quran states: مَثَلُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ أَوْلِيَاءَ كَمَثَلِ الْعَنْكَبُوتِ ۖ اتَّخَذَتْ بَيْتًا ۖ وَإِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنْكَبُوتِ ۚ لَوْ كَانُوا يَعْلَمُونَ
(The example of those who take allies other than Allah is like that of the spider who takes a home. And indeed, the weakest of homes is the home of the spider, if they only knew). This metaphor points to the instability of constructs such as power, wealth, and material knowledge to which those trapped in the external layers cling.
Contrary to the external layers, the internal layers of man are like a pure spring that harbours the lofty capacities of faith, revelation, and spiritual vision. These layers are attainable through conscious struggle and endeavour. The Holy Quran in Surah Al
