of Nokounam Session 1795
Surah Fatir, one of the Meccan chapters of the Holy Quran, unveils the boundless capacities of human beings within the framework of creation by deeply reflecting on humanitys position in the cosmic order. This Surah, emphasising the systematic nature of creation and the role of divine will in guiding mankind, introduces human beings as multifaceted entities progressing towards perfection and authority through three domains: Presentation, Attainment, and Transmission. This treatise, relying on the luminous verses of Surah Fatirespecially verse 18and drawing upon profound insights from religious scholars, endeavours to elucidate the multifarious aspects of human authority, the diversity of souls, and the role of divine knowledge (ilm ladunni) in comprehending Quranic truths. Composed with a structured approach and articulated in a refined and solemn style, this text invites the reader to contemplate the profound depths of Quranic wisdom.
Human authority is fundamentally defined across three domains, the foremost being Presentation. This domain encompasses the conventional academic sciences such as natural sciences, humanities, philosophy, and mathematics, taught within educational institutions and academic schools of thought. While these sciences are valuable and indispensable, they actualise only a fraction of human epistemic capacities. Just as marble is polished by the sculptors hands, so too do the exoteric sciences prepare the human mind for understanding truths; yet, alone, they cannot lead it to the pinnacles of perfection.
The academic sciences, like light illuminating the surface of objects, reveal only the exterior of truth while leaving its profundity shrouded in darkness. This limitation arises because exoteric sciences, by themselves, lack the capacity to penetrate the inner essence of human existence and uncover the hidden realities therein. For instance, natural and mathematical sciences, though instrumental in understanding the order of creation, cannot address mankinds fundamental questions about the meaning and purpose of life.
The second domain of human authority is Attainment, which signifies the blossoming of epistemic truths latent within each persons being. God, within every individual, has embedded a treasury of knowledge and perfection that, akin to divine stones, awaits polishing and discovery. These truths, belonging to the realm of divine knowledge (ilm ladunni), emanate from the inner self and are actualised through contemplation, piety, and self-awareness.
Attainment is like digging a deep well in the earths heart to reach springs of pure knowledge. By turning inward and activating spiritual sensors, the human can access this treasury. The Holy Quran states:
And He inspired it [the soul] with its wickedness and its righteousness. (Ash-Shams: 8)
This verse testifies that God has endowed the human soul with the ability to discern good from evil, enabling the individual, through effort, to arrive at this knowledge.
The third domain, Transmission, refers to the reception of perfections from God, the Prophets, Saints, and angels. This domain connects the human to the source of divine grace, guiding them through divine instructions towards perfection. Transmission resembles a stream originating from celestial springs, watering the expanse of human existence.
This grace is conveyed to humans through the messengers, Imams, and divine instructors. The Quran states:
And fear God, and God will teach you. (Al-Baqarah: 282)
This verse emphasises the role of piety in receiving divine knowledge, demonstrating that Transmission is the path linking humans to divine wisdom.
Human authority depends on the synergy of the three domains: Presentation, Attainment, and Transmission. While exoteric sciences form the foundation of knowledge, they remain incomplete without access to inner truths and the reception of divine grace. The human being is like a tree rooted in the soil of sciences, with its trunk in inner knowledge and its branches in divine grace. The coordination of these three domains guides one towards perfection.
One of the pivotal concepts in Surah Fatir is that of wazirah (sinner), clearly articulated in verse 18:
And no bearer of burdens will bear the burden of another. (Fatir: 18)
A wazirah is one who, due to selfishness and severing ties with divine realities, refrains from helping others without personal benefit. This verse underscores that the sinner, engulfed in the commanding self (nafs al-ammarah), lacks the ability to shoulder others burdens unless it serves their own interest.
This concept resembles a shadow cast upon the sinners heart, depriving them of the light of guidance. Unlike a bubbling spring dispensing goodness to others, the wazirah seeks only self-benefit and is thus deprived of human authority.
Humans are categorised into three groups regarding assistance to others:
Who is it that will loan God a goodly loan? (Al-Baqarah: 245)
This verse illustrates that aiding Gods servants is, in essence, lending to God.
The concept of wazirah reveals the limitations of the sinner in assisting others. The sinner, driven by selfishness, is deprived of divine grace and unable to bear others burdens. In contrast, believers and the generous, guided by divine intention or innate goodness, provide benefit and advance on the path to perfection. This classification invites reflection on ones intentions and actions.
The Quran refers to the concept of the soul (nafs) 298 times, delineating various levels ranging from the divine soul to the earthly. Human souls include the nafs al-nasuti, loammah, mutmainnah, and nahiya, each with distinct characteristics and capacities:
And no soul can die except by Gods permission. (Al-Imran: 145)
And I swear by the self-reproaching soul. (Al-Qiyamah: 2)
O tranquil soul! (Al-Fajr: 27)
This diversity of souls, like the myriad colours in a painting, demonstrates humanitys vast capacities for transcendence. Each soul opens a window into a different dimension of human existence.
Perfect humans, such as the Prophets and Saints, possess spiritual sensors that activate through proximity to divine realities. These sensors, like lamps in darkness, guide humans toward goodness and perfection. The Quran states:
And fear God, and God will teach you. (Al-Baqarah: 282)
These sensors are strengthened through piety and willpower, enabling the discernment of truth from falsehood. The wazirah, however, due to selfishness, lose these sensors and are deprived of access to truths.
The diversity of human souls, ranging from the earthly to the tranquil, reflects the broad capacities for human transcendence. Spiritual sensors, acting as keys unlocking the treasures of existence, guide humans toward perfection. Understanding these souls and activating the spiritual sensors require scientific and spiritual effort for attaining true human authority.
Divine existence, from the Truth to creation, is in a constant state of motion. The Quran says:
Every day He is engaged in some affair. (Ar-Rahman: 29)
This movement, like an uninterrupted flow within the river of existence, encompasses all creation. Even the Divine Essence, within its sanctity, is dynamic and manifest. This perspective transcends the philosophy of substantial motion by emphasising the dynamism of the Divine Essence.
