Surah Saba, one of the Meccan chapters of the Holy Qur'an, unveils the intrinsic grandeur of humanity by contemplating man's status as the highest divine creation. This Surah elucidates the complex relationship between human authority, worldly well-being, and eternal felicity, presenting man as an entity endowed with the capacity to ascend to the pinnacles of perfection or descend into the depths of degradation. In this treatise, through reflection on the verses of this Surah and utilisation of profound analogies and analyses, the concepts of authority, well-being, and felicity are explored. The objective is to offer a comprehensive and coherent exposition of humanitys position within the cosmic order, articulated in a fluent style and clear structure that invites the reader to contemplate these concepts.
Man, as the noblest of creatures, possesses an inherent grandeur that distinguishes him from other beings. This grandeur, which in Surah Saba is manifested through the extraordinary capabilities of prophets such as Solomon and David, endows man with an infinite capacity to conquer nature and other creatures. However, this intrinsic authority, which may be termed the primary perfection, alone does not guarantee felicity. Just as a thick rope may snap under pressure, human grandeur without accompanying faith and well-being can lead to degradation.
Humankind, according to their capacities and orientations, is divided into three categories: the weak, who are immersed in poverty and incapacity; the moderate, who possess neither extraordinary grandeur nor weakness; and the arrogant, who, despite their grandeur, succumb to degradation due to pride. This classification provides a sociological and psychological framework for understanding human behaviour. The weak, bound by their deficiencies and frailties, are deprived of felicity. The moderate, with well-being and faith, can attain perfection. The arrogant, though endowed with grandeur, become entangled in disbelief and oppression in the absence of humility.
Whoever is blind in this [world] is blind in the Hereafter and more astray in way. (Al-Isra: 72)
This verse explicitly presents worldly well-being as a prerequisite for eternal felicity. Well-being, encompassing physical, psychological, and spiritual competence, provides the foundation for the flourishing of human potentials. An unhealthy human, whether materially (poverty and illness) or spiritually (ignorance and bigotry), is deprived of felicity. This notion resembles a bridge that conveys man from the shore of this world to the shore of the Hereafter, conditional upon being fortified by faith and well-being.
The weak, trapped in poverty and incapacity, are deprived of felicity due to being overwhelmed by deficiencies and frailties. This group, described in the Holy Qur'an as those who are blind in this world, not only fail to actualise their capacities but also become victims of arrogant oppressors through blind imitation. Weakness, whether materially (poverty and illness) or spiritually (ignorance and fear), deprives man of his inherent authority.
The arrogant, possessing grandeur and authority, are led to disbelief and oppression due to pride and self-exaltation. This group, referenced in Surah Saba with mention of ungrateful nations and figures such as Pharaoh and Nimrod, employ their grandeur not in service of good but along the path of dictatorship and tyranny. Just as a hard wood snaps under pressure, grandeur without humility and faith results in degradation.
And those who were oppressed said to those who were arrogant, If it had not been for you, we would have been believers. (Saba: 31)
This verse depicts a dialogue in the Hereafter where the weak accuse the arrogant of their misguidance. However, the response of the arrogant in the subsequent verse indicates the shared responsibility of the weak due to their blind imitation:
Those who were arrogant said to those who were oppressed, Did we prevent you from guidance after it had come to you? Rather, you were criminals. (Saba: 32)
This dialogue illustrates the mutual accountability of the weak and the arrogant in the degradation of society. The weak, through fear and imitation, and the arrogant, through deceit and pride, both partake in misguidance.
And those who were oppressed said to those who were arrogant, Rather, it was the deception of the night and the day when you were commanding us to disbelieve in Allah and set up rivals to Him. (Saba: 33)
Some translations mistakenly interpret the phrase deception of the night and the day as misfortune caused by night and day. This phrase actually refers to the continuous deception by the arrogant who misled the weak by commanding disbelief and polytheism. This interpretation highlights the active role of the arrogant in societal degradation, akin to a sinister shadow cast over the weak, depriving them of the light of guidance.
The Holy Qur'an, through 1714 occurrences of derivatives of the root Q-W-L (to say), embodies the dynamic spirit of dialogue. These derivatives include Qala (529 times), Qaloo (331 times), Yaqul (108 times), Yaquloon (68 times), Qul (332 times), Qeela (49 times), and Al-Qawl (52 times), reflecting the Qur'ans dedication to promoting logic and reasoning. This abundance, like a flowing river, guides the Islamic community toward constructive dialogue and reflection.
Surah Saba emphasises the importance of dialogue through repetition of the word Qul in verses such as verse 30:
Say: A promise of a Day from which you cannot delay [it] an hour, nor can you bring it forward. (Saba: 30)
This verse challenges the arrogant and invites dialogue, like a torch that illuminates the darkness of disbelief. The repetition of Qul in other verses (e.g. 22, 24, 27) reinforces this invitation:
Say: Who provides for you from the heavens and the earth? Say: Allah. (Saba: 24)
Say: Show me those whom you have associated with Him as partners. No! Rather, He is Allah, the Almighty, the Wise. (Saba: 27)
Blind imitation, whether in religious sciences or in philosophy and mysticism, constitutes a major obstacle to the flourishing of intellect and knowledge. The Holy Qur'an, by emphasising dialogue and reasoning, calls man to independent thinking and ijtihad. Imitation is like a bond that imprisons the intellect, whereas dialogue is like a key that unlocks the chains of ignorance. This concept is also evident in criticism of a culture of humiliation, wherein individuals are barred from expressing opinions due to age, gender, or social status.
The promotion of poverty and incapacity, contrary to the spirit of the Holy Qur'an, deprives man of authority and felicity. The Qur'an considers this world as the farm of the Hereafter and presents worldly well-being as the basis for eternal felicity. Promoting
