of Nokounam, (Session 1794)
Srah Fir, one of the Meccan chapters of the Holy Qur'an, reflects the manifestations of Divine authority and the human position within the cosmic order like a clear mirror. This Srah introduces humanity as a complex being endowed with boundless capacities, who, by means of reliance, piety, and abstinence from polytheism, can attain existential perfection. By elucidating the profound relationship between man, the universe, and the will of the Lord, this text endeavoursthrough a deep examination of the verses and relying on mystical and philosophical teachingsto present its sublime concepts systematically, with a clear and eloquent style. Benefitting from the lectures of a venerable scholar, it explores the role of will, spiritual sensors, esoteric sciences, and the impact of polytheism on human reception and attainment, positioning the key verses of Srah Fir as a radiant jewel at the heart of these reflections.
The system of creation, like a magnificent painting, has been fashioned with astonishing diversity. Phenomena that initially appear unpleasant to humanssuch as earthquakes, floods, or diseasesconceal profound wisdoms that contribute to the perfection of the cosmos. This diversity is an expression of the unparalleled authority of the Lord, which man, owing to epistemic limitations, cannot fully comprehend. The Holy Qur'an emphasises Divine justice and wisdom in this system through verses such as "لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ" (l Imrn: 182). This diversity not only signals the order and harmony of creation but also invites man to reflect on hidden wisdoms and to trust in the Divine will.
Man, like a traveller in the desert of existential unknowns, perceives only a portion of the chain of causes and effects and remains unaware of the profound origins of phenomena. This epistemic incapacity, rooted in intrinsic limitations, prevents full justification of unpleasant events. Nevertheless, this limitation opens a gateway to reliance upon God and righteous action. The Holy Qur'an invites humanity to accept Divine wisdom and trust in the Lord, as indicated in the verses of Srah Fir, where surrender and reliance are introduced as the path to transcend epistemic boundaries.
The universe is neither entirely deterministic nor completely volitional. Man, like a bird soaring in the sky of creations system, possesses relative free will within the framework of Divine causes and effects. This view, known in Islamic discourse as Amr Bayna al-Amrayn (the matter between two matters), establishes a balance between determinism and free will. The verse "وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ" (Takwr: 29) underscores the harmony between human will and Divine will and calls man to effort accompanied by reliance.
Creation unfolds gradually, like a river flowing gently through the course of time, rather than instantaneously. Divine grace descends moment by moment with wise order. This gradualness is a sign of wisdom and systematic order in creation. The verse "إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ" (Qamar: 49) emphasises this order and gradualness. Even Divine miracles, such as the revelation of the Qur'an, respect this sequence.
The Qur'anic phrase "كُنْ فَيَكُونُ", contrary to simplistic interpretations, does not refer to instantaneous creation but rather indicates a linguistic intensification. "Kun" (Be) represents the level of Divine grace, while "Fayakn" (and it becomes) indicates the level of manifestation in the world. This distinction, clarified in the works of philosophers such as adr al-Mutaallihn, affirms the existence of hierarchical stages in creation and prevents naive views of sudden creation.
The consequences of human actions, like seeds in the soil of the cosmos, bear fruit collectively and communally. Man alone cannot reap the results of his deeds; rather, these results are accounted for within a network of Divine causes and effects. The verse "وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا" (Baqarah: 148) highlights this collectivism in the reckoning of deeds and summons man to social responsibility.
Will, like a blazing torch, constitutes the essence of human authority that enables man to transform internal and external realms. The absence of will renders man weak and helpless. The verse "إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ" (Ysuf: 53) stresses the necessity of self-control through will and invites man to strengthen this inner power.
The Qur'anic verse "إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا" (Fir: 6) underscores the necessity of will in enmity towards Satan. This enmity has two aspects: theoretical wisdom, i.e., awareness of Satans hostility, and practical wisdom, i.e., consciously adopting him as an enemy. This will strengthens human spiritual sensors and protects him against satanic temptations.
Perfect humans, such as prophets and saints, possess spiritual sensors that, like sensitive antennae, activate in the presence of Satan or Divine manifestations. These sensors, reinforced by piety and will, enable man to discern good from evil. The verse "وَاتَّقُوا اللَّهَ وَيُعَلِّمُكُمُ اللَّهُ" (Baqarah: 282) highlights the role of piety in activating these sensors.
Polytheism, like a deadly poison, disables the spiritual sensors of man, depriving him of attaining existential perfections and Divine reception. Polytheism, understood as belief in the influence of entities other than Godsuch as money or powerprevents man from connecting with Divine realities. This concept is explicitly expressed in the following verses:
"وَالَّذِينَ تَدْعُونَ مِن دُونِهِ مَا يَمْلِكُونَ مِن قِطْمِيرٍ" (Fir: 13)
"And those whom you invoke besides Him possess not even the weight of a date stone."
"إِن تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءَكُمْ وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ" (Fir: 14)
"If you call upon them, they will not hear your call; and even if they heard, they would not respond to you."
These verses illustrate the incapacity of non-Divine entities to affect or respond, cautioning man against the illusion of material causes' influence.
The human sciences divide into three categories: presentation, reception, and attainment. Presentation sciences, i.e., transmitted sciences, are universally accepted even by non-believers. However, receptionmanifestation of latent existential truths within manand attainmentthe reception of perfections from God or Divine saintsare concepts recognised only among believers. Yet, polytheism even practically deprives believers of the realisation of these perfections. The verse "وَمَا عِنْدَكُمْ يَنْفَدُ وَمَا عِنْدَ اللَّهِ بَاقٍ" (Nal: 96) emphasises the perishability of material means and the eternity of what is with God.
The Holy Qur'an, like a boundless ocean, contains esoteric sciences the deep comprehension of which requires the blossoming of human existential foundations. Esoteric sciencessuch as knowledge of spiritual authority, interpretation, divination, and exegesisemanate from spiritual truths and without activation of spiritual sensors, the understanding of the Qur'an remains superficial. Ibn Sn states in his Al-Ishrt: "May the Truths presence be a source of insight for every visitor," emphasising the grandeur of the Qur'an and the necessity of esoteric sciences to grasp it.
Every entity, from stone and plant to man and angels, carries existential truths placed by God within it. These truths are like hidden treasures that blossom through spiritual polishing and training. By activating these capacities, man can attain revelation, dignity, discovery, and vision. This point harmonises with the verse "لَا تَفَاوُتَ فِي خَلْقِ الرَّحْمَنِ" (Malik: 3), which stresses the absence of disparity in the creation of the Merciful.
