Derived from the lecture series of Nokounam (may his sanctity be preserved), Session 1790

Preface

Srah Saba, one of the Meccan chapters of the Holy Qurn, addresses the subject of human authority with a profound and multilayered discourse, elucidating the conditions for the attainment of human perfection through divine guidance. This Srah, by referencing the fate of the people of Saba and other former nations, invites humankind to contemplate the necessity of connection to God and adherence to the guidance of the infallibles. The central theme of this treatise is the examination of the distinction between two types of Qurnic guidance, namely Direct Guidance (l)immediate guidance to the truthand Indirect Guidance (Ar)guidance limited to descriptions and effectsand their impact on human attainment of true authority. Employing key verses from Srah Saba alongside profound analyses lecture content, this paper endeavours to delineate the pathways to human perfection in a clear and dignified manner. In this pursuit, the roles of worship, purity, and intimacy with the infallibles as instruments of l are emphasised, while the harms of estrangement from spirituality and arrogance are critically addressed.

Section One: The Distinction between Direct (l) and Indirect (Ar) Guidance in the Qurn

Guidance in the Holy Qurn is categorised into two distinct types: l, which is direct and immediate guidance towards the truth, and Ar, which is indirect guidance confined to attributes and outcomes. l, which proceeds through infallible sources such as God, the Prophet, and the Imams (peace be upon them), brings man closer to divine proximity, whereas Ar, prevalent in human educational systems, is limited to the transmission of concepts and sciences. This distinction constitutes the fundamental difference between the divine religion and human sciences.

Key Point: l denotes direct guidance to the truth through revelation and the infallibles, whereas Ar signifies indirect guidance restricted to human knowledge. Human authority depends upon l, not Ar.

The verse that clearly articulates this concept is verse 50 of Srah Saba:

Say, If I go astray, I go astray only against myself, and if I am guided, it is by that which my Lord reveals to me. Indeed, He is Hearing and Near.

This verse demonstrates that the Prophets guidance is a result of connection to divine revelation, not human knowledge. l connects man to the truth, while Ar, akin to a fragile bridge, merely transfers superficial concepts. Just as a gentle breeze directs the path toward the destination, l guides man to the source of truth; however, Ar, like an incomplete map, illuminates only part of the journey.

Summary of Section One

The distinction between l and Ar forms the cornerstone of Qurnic thought on guidance. l, by connection to infallible sources, leads man to perfection, whereas Ar, at best, is an instrument of superficial understanding. This differentiation underscores the necessity of reevaluating religious educational systems to revive l as the core of guidance.

Section Two: The Decline of l in Islamic Societies and the Impact of Colonialism

l, the distinctive feature of divine religions, has become inactive in Islamic societies due to severed links with infallible sources, yielding to mere Ar. This degradation is a consequence of colonial influences on religious culture, which promoted Ar-centrism and marginalised l. Verse 54 of Srah Saba depicts this deprivation:

And there was a barrier between them and what they desired, as there was with their kind before. Indeed, they were in doubtful suspicion.

This verse regards deprivation from guidance as the result of doubt and suspicion. Colonialism, by weakening Islamic societies connection to the infallibles, exacerbated this doubt and deprived these societies of l. Just as a heavy shadow falls upon a clear mirror and obscures the light, colonialism, through promotion of Ar-centred knowledge, has dimmed the light of l in Islamic communities.

Key Point: Colonialism, by replacing l with Ar-centred knowledge, has deprived Islamic societies of spiritual capacities and severed their connection to infallible sources.

Summary of Section Two

The extinction of l in Islamic societies results from colonial impacts and materialistic tendencies. Reviving l requires reconstructing spiritual connections with God and the infallibles through worship and purity to liberate Islamic societies from spiritual deprivation.

Section Three: The Necessity of Reviving l in Religious Knowledge

Religious knowledge, constrained to Ar of concepts and sciences, has failed in its primary mission, which is l to the truth. Revival of l necessitates returning to spiritual connection with infallible sources and avoidance of mere Ar. Verse 5 of Srah Saba warns of this necessity:

And those who strive against Our verses to cause failurethose will have a painful punishment.

This verse warns the fate of those who arrogantly oppose divine guidance. Religious knowledge must revive l as its specialised discipline to prevent becoming mere Ar-based educational centres similar to secular systems. As a skilled gardener waters a sapling with life-giving water, religious knowledge must enliven the soul of seekers of truth with l.

Summary of Section Three

Reviving l in religious knowledge is a mission requiring rebuilding connection with infallible sources and avoiding mere Ar. This revival restores religious knowledge to its rightful status and prevents its transformation into a secular system.

Section Four: The Role of Worship, Purity, and Intimacy with the Infallibles in l

Worship, especially in the forms of prayer, remembrance, and solitude with God, is the principal instrument of l and access to the truth. Purity and lawful provision are prerequisites for this connection. Verse 5 of Srah Al-Ftiah states this reality:

You alone we worship, and You alone we ask for help.

This verse regards worship and direct reliance upon God as conditions for l. Purity, like a clean mirror, prepares the heart to receive the light of guidance, and lawful provision, like fertile soil, provides the ground for spiritual growth. Intimacy with the infallibles, through remembrance and intercession, transcends the limitations of Ar and leads to access to the truth.

Key Point: Worship, purity, and intimacy with the infallibles are the principal tools of l that lead man from mere Ar to access to the truth.

Summary of Section Four

Worship, purity, and intimacy with the infallibles are fundamental tools of l that bring man closer to divine proximity. Reviving these instruments in daily life is imperative for attaining human authority.

Section Five: Critique of Formalistic Culture and Materialism in Religious Education

The formalistic and superficial culture in religious education, such as mere outward adherence to visitation and shrines without understanding, obstructs access to l. Materialism also confines man to mere Ar, depriving him of access to the truth. Verse 282 of Srah Al-Baqarah confirms this reality:

And fear God; and God teaches you.

Piety and purity are conditions for receiving divine instruction. Formalistic culture, like a reflection on water, has a deceptive outward appearance but does not reach the truth. Materialism, like a narrow cage, prevents the soul from flying towards the truth.

Summary of Section Five

Formalistic culture and materialism are the main obstacles to l. Religious education must be freed from superficiality and materialism and move toward genuine connection with the infallibles.

Section Six: The Necessity of Innovation and Creativity in Knowledge and Education

Knowledge and education are effective only when accompanied by innovation and creativity. Mere imitation of predecessors works without producing new content hinders intellectual growth. Verse 39 of Srah An-Najm confirms this principle:

And that there is not for man except that [good] for which he strives.

Effort and innovation liberate man from imitation and guide him toward l. Just as a flowing river revitalises the soil, innovation in knowledge makes cognition dynamic.

Summary of Section Six

Innovation and creativity are prerequisites for scientific and intellectual growth. Religious knowledge must be freed from mere imitation and move towards l through new content production.

Section Seven: The Authority of the People of Saba and Their Destruction due to Arrogance

The people of Saba, despite their civilisation and progress, were destroyed due to arrogance and rejection of divine guidance. Verse 15 of Srah Saba describes the blessings of this people:

Indeed, there was for Saba in their dwelling place a sign: two gardens on the right and on the left. [They were told], Eat from the provision of your Lord and be grateful to Him. A good land [have you], and a forgiving Lord.

However, verse 16 of Srah Saba shows their fate:

But they turned away, so We sent upon them the flood of rim.

The arrogance of the people of Saba, like a mighty mountain collapsing under a storm, led to their destruction. Greatness and civilisation without God-seeking lead man to ruin.

Key Point: Greatness and civilisation without God-seeking and gratitude lead to arrogance and destruction. True authority lies in connection to God.

Summary of Section Seven

The people of Saba, despite their grandeur and civilisation, perished due to arrogance and ingratitude. This fate warns that greatness without God-seeking leads to ruin.

Section Eight: Primary and Secondary Perfection in Human Authority

Primary perfection is the innate greatness and magnificence of man, seen even in prophets and disbelievers alike. Secondary perfection is connection to God and God-seeking, which leads to felicity. Verse 10 of Srah Al-Balad states this truth:

And We have guided him to the two ways.

Secondary perfection is like a light that illuminates the darkness of primary perfection. Prophets and saints, through connection to God, were immune to arrogance and attained true authority.

Summary of Section Eight

Primary perfection is a prelude to secondary perfection. Human authority is realised only through connection to God and adherence to the guidance of the infallibles.