the Lectures of Nokounam, May His Secret be Sanctified (Session 1788)
Human authority, as a radiant gem among the Quranic teachings, is manifested in Surah Saba with profound and multilayered expression. This writing, through reflection upon the verses of this Surahespecially verses 11 and 50delves into the conditions for achieving human perfection. The principal axes of this inquiry are the removal of doubt and hesitation, and commitment to an infallible mentor, which, like two wings, enable the human being to soar towards the summits of perfection. Through a psychological and epistemological lens, the concepts of doubt and hesitation are elucidated, and the role of the divine mentorwhether God, the Prophet, revelation, or the Imamsas the pillar of guidance is underscored. This work, with an orderly structure and lucid language, endeavours to present Quranic knowledge in a scientific and dignified manner to its readers.
To reach the exalted degrees of perfection, a human being requires the fulfilment of two fundamental conditions: firstly, the removal of doubt and uncertainty within oneself; and secondly, adherence to the divine mentor and acceptance of infallible upbringing. Doubt acts as an epistemic barrier, and the absence of a mentor constitutes a guiding void that prevents the individual from arriving at the abode of perfection. These two are akin to a vessel with holes, which, if not repaired, causes any knowledge poured into it to be lost.
This concept is beautifully illustrated through the metaphor of a vessel and water in the Quranic verses, particularly in verse 11 of Surah Saba:
"So We inspired David to make coats of armour, and measure [them] carefully in every process, and [We said]: 'Work righteousness.' Indeed, I am, of what you do, Seeing."
(Translation: We inspired David to make complete coats of armour and to measure in the chain; and act righteously. Verily, I am aware of what you do.)
This verse demonstrates the necessity of inner preparedness in a human being for the acceptance of divine guidance.
In the final verse of Surah Saba, God says:
"And between them and what they desire was a barrier, as was done with their kind before; indeed, they were in suspicious doubt."
(Translation: And a barrier was placed between them and that which they desired, as was done to their counterparts before; indeed, they were in a suspicious doubt.)
This verse expounds the divine lawfulness in deprivation from perfection. Humans possessing high material and spiritual capabilities, due to entrapment in suspicious doubt, are deprived of perfection.
The Holy Quran employs the term "doubt" fifteen times and the term "hesitation" thirty-five times. This statistical difference indicates the greater significance of hesitation in analysing epistemic obstacles. Doubt is a psychological state signifying the lack of certainty and assurance, which can be removed through inquiry and investigation. However, hesitation is a doubt combined with illusion and accusation, being deeper and more complex than mere doubt.
For example, in the verse:
"This is the Book about which there is no doubt, a guidance for those conscious of God."
(Translation: This is the Book wherein there is no hesitation; a guidance for the God-fearing.)
and in the verse:
"If you are in doubt about what We have revealed to Our servant, then produce a chapter like it."
(Translation: If you doubt what We have sent down upon Our servant, then bring a surah like it.)
Hesitation is introduced as a state that not only negates certainty but, accompanied by illusion and accusation, obstructs acceptance of truth.
Doubt, understood as lack of assurance, is a psychological state which, through inquiry and questioningsuch as described in the verse:
"So if you are in doubt concerning that which We have revealed to you, ask those who have been reading the Book before you."
(Translation: If you are doubtful about what We have revealed to you, ask those who read the Book before you.)
is removable. In contrast, hesitation, by inducing illusion and accusation, drives the individual towards perplexity, imagination, and fear.
The Holy Quran states in the verse:
"Is there a disease in their hearts or do they have hesitation?"
(Translation: Is there a sickness in their hearts or do they doubt?)
This distinguishes hesitation from psychological maladies such as arrogance and pride. Hesitation is a state compelling denial and confrontation with truth.
To elucidate hesitation, a metaphor of encountering fear in darkness is provided. In daylight, witnessing a stronger person elicits a logical fear; yet in darkness, the illusion arising from hesitation may cause terror and even vascular freezing. This metaphor delineates the difference between rational fear and illusory fear. The verse:
"Then He will gather you to the Day of Resurrection about which there is no doubt."
(Translation: Then He will gather you unto the Day of Resurrection, wherein there is no doubt.)
emphasises that on the clear Day of Resurrection, hesitation vanishes, as the truth becomes manifest.
To dispel doubt and hesitation, the human being requires an infallible mentor who is immune to error. In the verse:
"Say, 'If I am astray, I only stray to the detriment of myself; but if I am guided, it is by what my Lord reveals to me.'"
(Translation: Say: If I go astray, I go astray only to my own loss; and if I am guided, it is by what my Lord reveals to me.)
The Prophet (peace be upon him) attributes all good to the divine mentor and faults to himself. This principle serves as a model for humans to be liberated from doubt and hesitation through acceptance of the infallible mentor.
The infallible mentorbe it God, the Prophet, revelation, or the Imamsis distinct from human teachers. A teacher may err, but the infallible mentor, due to infallibility, offers impeccable guidance. This distinction is evident in verse 50 of Surah Saba, where the Prophet attributes guidance to divine revelation.
Human authority is contingent upon mentorship acceptance and receiving guidance from infallible sources. Without this acceptance, a human either succumbs to regret and despair (arising from doubt) or to arrogance and enmity (stemming from hesitation). The metaphor of a crystalline vessel versus a clay vessel demonstrates that only a sound vessel receptive to infallible guidance can preserve divine knowledge.
The absence of mentorship acceptance leads a person towards one of two fates: regret and despair or arrogance and hostility. These two states are evident in the behaviour of disbelievers towards the Prophets, especially in accusations such as labelling the Prophet (peace be upon him) a sorcerer. In the narration of the Prophet's invitation to his relatives:
"And warn your closest kindred."
(Translation: And warn your near kindred.)
Some Quraysh, due to hesitation, considered the Prophet a sorcerer and fled from him.
True education is ontological and based on connection to infallible sources, not formal and superficial. Superficial adherence to a teacher or human mentor without connection to infallibility does not lead to perfection. The verse:
"And fear God; God will teach you."
(Translation: Fear God; and God will teach you.)
emphasises the real connection to God and the infallibles.
Imitation and education are effective only when resulting in action, not mere superficial commitment. Imitation means acting according to the ruling of a Mujtahid, and education means actualising the guidance of the infallible. This principle critiques traditional views that considered imitation mere adherence. True education lies in practical connection to the infallibles.
Human authority, as a brilliant gem in Quranic teachings, depends upon the removal of epistemic obstacles (doubt and hesitation) and commitment to an infallible mentor. Doubt, as the absence of certainty, can be eliminated by inquiry and investigation, whereas hesitation, with its illusions and accusations, drives one to deny the truth. Acceptance of mentorship, as a golden key, opens the doors of perfection and rescues the human from regret and arrogance. Ontological education, grounded in practical connection to the infallibles, stands in opposition to formal education, and only by this means does the human attain true authority. Surah Saba, with profound expression, reveals that human authority is realised not through arrogance or despair but through submission to the infallible mentor and removal of doubt and hesitation.
Supervised by Sadegh Khademi
