the Lectures of Nekounam, (Session 1792)
Surah Fatir, as a precious gateway within the treasury of the Holy Quran, presents human authority as one of the fundamental pillars of Divine teachings before humanity, employing a profound and multilayered discourse. This Surah, with verses such as "All praise is due to Allah, Originator of the heavens and the earth" and "Whatever mercy Allah opens for mankind", delineates the pathways to human perfection. In this exegesis, with a scientific and balanced approach, the conditions for the realisation of human authority are examined. The core of this study encompasses the role of God and angels in direct guidance (wasl), the distinction between wasl and mere presentation, and the necessity of removing epistemic and practical obstacles to attain perfection. The structure of this treatise, relying on thematic focus and detailed analyses, endeavours to elucidate profound Quranic concepts in a clear and exalted language for an erudite audience.
"All praise is due to Allah, Originator of the heavens and the earth, Who made the angels messengers having wings, two, three, and four. He increases in creation what He wills. Indeed, Allah is over all things competent."
This verse introduces God as the Originator of the heavens and the earth, the primary agent of creation and the grantor of authority to creatures. The angels, as Divine messengers endowed with symbolic wings, act as intermediaries who convey Divine blessings such as knowledge, wisdom, and power to humans. The phrase "He increases in creation what He wills" indicates that God, according to His wisdom, bestows upon creatures what is appropriate for them. This increase aligns with human disposition, and human authority is contingent upon harmony with this Divine agency rather than negating ones own agency.
Divine agency is causal and existential, while human agency is dispositional and manifest. These two agencies complement each other, and human authority emerges through their coordination. The prayer "By the power and strength of Allah, I rise and sit" emphasises human dependence on Divine power, though this dependence does not negate human free will. Man, as a dispositional agent, plays an active role in fulfilling Divine will, as though the pen of his existence is held by Divine wisdom for inscription.
The angels, as Divine messengers, play a role in the direct guidance of humans towards truth and in bestowing blessings such as knowledge and wisdom. This guidance, termed wasl (transmission), transcends mere presentation (simple teaching) and brings man closer to Divine proximity. The wings of the angels symbolise their authority and capability in transferring Divine blessings. Neglecting this capacity confines man to the level of mere presentation, as if he is deprived of the light of truth despite superficial knowledge.
"Whatever mercy Allah opens for mankind, none can withhold it; and whatever He withholds, none can release thereafter. And He is the Exalted in Might, the Wise."
This verse emphasises the absolute power of God in granting and withholding mercy. Primary mercy includes blessings such as the seed, talents, and initial life conditions that God bestows upon all humans. Continuous mercy is the fruit of human benefit from these blessings towards achieving perfection. Neglecting these mercies deprives man of true authority, as if immersed in an ocean of Divine blessings but prevented from drinking.
Recognising God as the source of all blessings is the fundamental condition for attaining human perfection. Lack of this knowledge confines man to mere presentation, as if wandering in the darkness of superficial knowledge. The verse "O mankind, remember the favour of Allah upon you. Is there any creator besides Allah who provides for you from the heavens and the earth? There is no deity except Him, so how are you deluded?" emphasises God's Oneness and the necessity of intimacy with Him. This knowledge is achievable through worship, remembrance, and seclusion with God.
Religious educational systems, focusing predominantly on mere presentation (such as grammar, syntax, and jurisprudence), have distanced themselves from the method of direct guidance (wasl). This limitation, rooted in the influences of foreign cultures and formalism, obstructs man's access to truth. Historically, religious scholars were proficient in various sciences such as wisdom, mathematics, and astronomy, but contemporary systems have been reduced to presentation-based sciences. This situation traps man in a tangle of superficial knowledge that blocks the path to truth.
Wasl, realised through worship, purity, and seclusion with God, guides man toward truth. This method, contrasted with mere presentation, leads man beyond superficial knowledge into the realm of the light of truth. The Holy Quran, as the book of wasl, with verses such as "Indeed, Satan is an enemy to you, so take him as an enemy", shows the ways to avoid Satan and connect to truth.
The accumulation of incoherent knowledge, metaphorically compared to split ends, deprives man of faith in the unseen and access to truth. This condition fills the existential stomach of man with a tangle of knowledge that prevents absorbing new insights. The verse "And those who disbelieve in the signs of Allah" refers to those who, due to this epistemic tangle, have drifted from truth and fallen into disbelief.
Worship, particularly in the form of seclusion with God, is the primary tool of wasl and reaching truth. The verse "You alone we worship, and You alone we ask for help" emphasises the necessity of direct worship and seeking assistance from God. This worship elevates man beyond mere presentation, bringing him into Divine proximity as if resting in the shade of the tree of remembrance.
Purity and avoidance of formalism are prerequisites for wasl and reaching truth. Mere ritualistic adherence without true knowledge and connection keeps man at the level of presentation. The verse "Fear Allah; Allah will teach you" considers piety the condition for receiving Divine teaching.
The angels, as Divine trainers and protectors, bestow blessings and safeguard man against devils. Neglecting this capacity confines man to mere presentation. The verse "Who made the angels messengers" stresses the role of angels in guidance, as if they are birds with wings of authority leading man to the heaven of truth.
Self-knowledge, through evaluating existential tendencies (such as inclination to good or evil), guides man to uncover his pure word. The verse "And righteous deeds raise it" emphasises the role of good deeds in elevating the pure word. Man, by assessing his tendencies, holds a mirror before his existence to perceive his truth.
Materialism deprives man of connection to God and angels, confining him to mere presentation. The verse "And let not the life of this world deceive you" warns against being deceived by worldly life. This tendency entangles man in the threads of material complexity, blocking the path to truth.
Knowledge, if limited to mere presentation, becomes the greatest veil. This accumulation of incoherent knowledge fills the existential stomach with epistemic split ends that prevent absorption of truth. The metaphor of split ends beautifully illustrates how knowledge without wasl deprives man of reaching truth.
Denial of Divine verses results from accumulated incoherent knowledge and estrangement from wasl. The verse "And those who disbelieve in the signs of Allah" refers to those who, because of this epistemic tangle, drift from truth and fall into disbelief.
