the Lectures of Nokounam , Session 1784
Surah Saba, one of the Meccan chapters of the Holy Qur'an, like a precious gate, invites humanity to reflect upon its exalted position within the system of creation. This surah, relying on the concepts of knowledge, power, and the human connection with the realms of existence, portrays a novel image of human authority. Humanity, in this perspective, is not a being confined to material needs but rather the steward of the universe who, by utilising divine knowledge, can attain the highest degrees of perfection. This treatise, through a profound examination of the verses of this surah, elucidates the status of man as a being endowed with boundless knowledge and power, and through deep analyses explores the pathways to attaining this station.
The Holy Qur'an regards knowledge not as an exclusive prerogative of God or the prophets and saints, but as an expansive reality that permeates the entire cosmos and human existence. Man, as the most complete of creatures, is a gem in whom limitless capacities of knowledge and power reside. This viewpoint liberates humanity from the cage of material limitations and guides it towards boundless horizons of cognition.
The Qur'an introduces man as a being capable of achieving sublime truths through the cultivation of innate talents. This capacity is rooted in his existential structure and is inherent in every human, transcending the boundaries of faith or disbelief. However, this precious essence is sometimes buried beneath layers of degradation, colonisation, and humiliation.
Global arrogance, by humiliating and belittling humans, distances them from their exalted status and compels blind obedience. The Holy Qur'an in Surah An-Naml, verse 14, states:
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ ۚ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ
"He belittled his people, so they obeyed him; indeed, they were a rebellious people."
This verse points to a psychological and social mechanism whereby the degradation of human identity becomes a tool for domination. Arrogance, by weakening self-esteem and self-confidence, reduces man to a dependent and base being, preventing the flourishing of his innate talents.
From a materialistic viewpoint, humans are divided into two groups: those who seek to fulfil primary needs such as water, bread, and shelter, and those who, beyond these needs, pursue status, wealth, and superiority. Yet both groups are deprived of the third phase of life the connection with the realms of existence and access to sublime knowledge. The Qur'an invites humanity to transcend these limitations and move towards perfection.
These two phases act like chains that confine humans within the narrowness of materialism. However, Surah Saba, by emphasising divine knowledge and power, calls man to break these chains and soar towards the horizons of knowledge and perfection.
The Holy Qur'an regards man as a great and capable being, whether believer or non-believer. This grandeur is rooted in his existential structure, and faith is merely the ground for the blossoming of these capacities, not a prerequisite for their existence.
Man is like a sturdy edifice that possesses strength and grandeur both on the path of good and evil. This perspective frees humanity from humiliation and belittlement and calls it to rediscover its lofty position.
Surah Saba, like a radiant torch, guides man towards knowledge and cognition. This surah introduces man as a being who can, through divine knowledge, attain the highest exalted ranks and communicate with angels and jinn. The name "Saba," which in some interpretations is understood as "cause" or "path," is a metaphor for the epistemological paths leading humanity to perfection.
This surah invites man to recognise himself as a being equal to angels and jinn. In this perspective, man is not a fearful and powerless creature but a partner in the realms of existence who, with knowledge and cognition, can be the steward of the universe.
One of the key verses of Surah Saba is verse six, which emphasises the ability of those endowed with knowledge to comprehend divine revelation:
وَيَرَى ٱلَّذِينَ أُوتُواْ ٱلْعِلْمَ ٱلَّذِيٓ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ هُوَ ٱلْحَقَّ وَيَهْدِيٓ إِلَىٰ صِرَٰطِ ٱلْعَزِيزِ ٱلْحَمِيدِ
"And those who have been given knowledge see that which is revealed to you from your Lord is the truth and it guides to the path of the Almighty, the Praiseworthy."
This verse regards knowledge as the key to understanding divine truths. "Those who have been given knowledge" may include angels, jinn, or humans who have attained high ranks of cognition. This ability is a sign of the innate authority of man in comprehending revelation and communicating with God.
Knowledge in this verse is not mere empirical science but a profound cognition connected to divine realities. This cognition guides man towards the straight path and liberates him from the darkness of ignorance.
Some humans possessed the ability to perceive revelation even before it was sent down to the Prophet. Narrations from religious scholars mention that Imam Ali (peace be upon him) and Lady Fatimah (peace be upon her) recited the Qur'an prior to its revelation. This capacity is indicative of extraordinary human potentials in connecting with unseen realms.
Man, like a clear mirror, can reflect the light of revelation within himself. This capacity enables him to connect with divine truths even before the descent of revelation.
Prayers such as "Allhumma arifn nafsaka fainnaka in lam turifn nafsaka lam arif nabiyyaka" ("O God, make me know Yourself, for if You do not make me know Yourself, I shall not know Your Prophet") indicate the possibility of direct human connection with God, without
