of Nokounam, (Session 1769)
Surah Luqman in the Holy Quran, like a radiant gem, guides humanity on the path to existential and epistemological authority. This Surah, centred on wisdom and awareness, invites human beings to contemplate the reality of creation and liberation from heedlessness. The primary focus of this treatise is the exploration of the concept of human authority from the perspective of the verses of this Surah, especially verses 15 and 16, which elucidate, through a profound reflection on heedlessness, the mundane realm (Nst), and the ascent towards sublime realms, the pathways to perfection. This work, relying on the insights of religious scholars, endeavours to elucidate these concepts for readers in a clear and dignified manner.
Heedlessness, like a heavy veil, prevents human beings from perceiving existential truths. This veil casts a profound shadow across three domains: the mundane (Nst), the created worlds, and divinity (Rubbiyyah), plunging humanity into the darkness of ignorance. Heedlessness towards the mundane entails immersion in worldly appearances; heedlessness towards the created worlds signifies neglecting the existential hierarchies and layers of the cosmos; heedlessness towards divinity is unawareness of the divine reality and the path of monotheism.
And if they strive to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me. Then to Me will be your return, and I will inform you about what you used to do.
(Surah Luqman, 31:15)
This verse identifies heedlessness as the root of polytheism. Polytheism is not merely the worship of idols but any deviation from monotheism stemming from ignorance. A heedless person is like a traveller lost in an endless desert, obstructed from the path of returning to God.
Heedlessness, like an invisible chain, binds humans to the world and its appearances. This chain prevents the souls flight towards sublime realms. The heedless individual is not only oblivious to the mundane reality but also deprived of the higher realms such as the imaginal world (Mithl) and Barzakh. This ignorance entraps them in a cycle of confusion and oblivion.
Heedlessness acts as a fundamental barrier, preventing humans from comprehending existential and divine truth. This barrier penetrates various existential layers and requires continuous awareness and effort to overcome. The Holy Quran, emphasising avoidance of polytheism and following the path of return, invites humanity to liberation from this darkness.
Current educational systems, especially in the domain of religious knowledge, lack the capacity to eliminate heedlessness. These systems, instead of guiding humans towards knowledge, sometimes deepen their ignorance. Religious knowledge, which ought to be a guiding torch, in many instances, due to a focus on superficialities and absence of practical approach, becomes a factor that intensifies ignorance.
This deficiency stems from the absence of practical and intuitive education. Religious knowledge should guide humans towards understanding existential realms and moving towards higher levels; however, due to limitations in educational methodologies, this goal remains unmet in many cases.
To overcome heedlessness, educational systems must be redesigned to lead humans from the superficial level of the world towards its inner realitythat is, the mundane (Nst) and higher realms. This redesign requires emphasis on practical experience, intuition, and wisdom, as Luqman the Wise taught his son.
Religious knowledge, as one of the primary tools for human guidance, must transcend mere theoretical and paper-based learning and move towards practical and epistemological education. This transformation is essential for human liberation from heedlessness and attainment of existential authority.
The world, like a superficial shell, is merely the manifestation of Nst. Nst is the deeper, more complex inner reality of existence, which humans must comprehend to attain existential authority. This distinction is akin to the difference between H and Allh; H represents the inner divinity, while Allh is its apparent manifestation.
Humans must ascend from the world to Nst, and from Nst to the imaginal and Barzakh realms. This ascent requires precise recognition of existential layers and transcending material appearances.
Nst, as the inner essence of the world, is the gateway to higher realms. Beyond Nst lie the realm of imaginations, followed by the connected and disconnected imaginal world (Mithl), and ultimately Barzakh. These realms serve as stairways towards divine knowledge, guiding humans to their final destination.
The distinction between the world and Nst is the key to understanding existential ranks. To attain authority, humans must pass beyond worldly appearances to the inner reality of Nst and then to higher realms. This journey demands deep awareness and knowledge.
Morphology, like a golden key, opens the doors of knowledge to humans. Understanding formsfrom material objects like bowls and pots to abstract concepts such as existential realmsenables humans to establish meaningful communication with the cosmos. Lack of this understanding plunges humans into misguidance and ignorance.
O my son, indeed, if there should be [even] the weight of a mustard seed and it should be within a rock or in the heavens or in the earth, Allah will bring it forth. Indeed, Allah is Subtle and Acquainted.
(Surah Luqman, 31:16)
This verse invites humans to contemplate the minutiae of the cosmos and precisely recognise divine signs. Luqman the Wise, by teaching his son about forms and signs, guided him towards knowledge.
Fear of idolatry and sculpture has acted as a barrier to the development of morphology and hindered the utilisation of this tool in education. This fear stems from misunderstandings regarding the concept of form and its instructional application. Instructional morphology, unlike natural form, does not lead to polytheism but serves as an instrument for enhancing knowledge.
Morphology, as one of the pillars of knowledge, leads humans from ignorance to awareness. This tool, by establishing a connection between humans and the cosmos, prepares them for ascension to higher ranks. Overcoming cultural obstacles and revising educational methodologies are essential for utilising this instrument.
Existential geography, like a comprehensive map, defines humanitys place in the cosmos. Knowledge of east and west, above and below, and spatial and spiritual positions liberates humans from confusion. Without this knowledge, humans wander aimlessly like travellers without a destination in an infinite desert.
This knowledge enables humans to find the path of return to God, as emphasised in verse 15 of Surah Luqman.
Numbering, as a mathematical and logical tool, aids in organising knowledge. Systematisation in understanding the cosmosfrom streets and alleys to religious conceptsliberates humans from chaos and confusion. This systematisation allows precise comprehension of humanitys place in the universe.
Existential geography and numbering are two key tools for understanding the cosmos and humanitys position within it. These tools rescue humans from misguidance and direct them towards knowledge and authority.
Recognising idols and Satan, like a light in the darkness, frees humans from the trap of polytheism. Without this understanding, comprehension of the truth of monotheism is impossible. This recognition does not imply worship of idols but rather grasping their nature to avoid deviation.
Verse 15 of Surah Luqman, by forbidding obedience in matters of polytheism, underscores the importance of awareness of these obstacles.
Religious knowledge must equip humans with awareness of obstacles to monotheism, including idols and Satan. This recognition guides humans from heedlessness to knowledge.
Understanding the obstacles to monotheism, such as idols and Satan, is an essential step in the path to human authority. This understanding frees humans from ignorance-induced polytheism and guides them towards monotheism.
The human journey towards Nst and Barzakh is like a profound voyage into the depths of existence, requiring liberation from the superficial limitations of the world. Unlike horizontal movement confined to appearances, this journey guides humans towards sublime ranks.
This movement is evident through reflection on Quranic verses, especially verse 15 of Surah Luqman, which emphasises the return to God.
The agony of death, as a moment when the veils of heedlessness are lifted, is an opportunity for the illumination of the lamps
