of Nokounam, (Session 1797)
Surah Ya-Sin, one of the Meccan chapters of the Noble Quran, acts as a comprehensive mirror, depicting the reality of humanity within the expanse of existence. This Surah, through profound and wise expression, elucidates the rank of man as the most comprehensive divine creation and explores the complexities of his existence. In this discourse, verses 8 to 32 of Surah Ya-Sin, which address fundamental anthropological issues, the obstacles to guidance, and the social and individual challenges of mankind, are examined. The purpose of this work is to present a deep insight into humanity from the Quranic perspective, inviting the reader to contemplate their position within the cosmic order and the paths of liberation from the barriers to guidance.
Man in the Noble Quran is introduced as a being in whom the entire universe is integrally manifested. It is as if God has sewn all creatures together as pieces of a patchwork quilt and fashioned from them a bundle called man. Every creature, from the celestial angels to terrestrial animals, reflects but a facet of human existence. This comprehensiveness renders man a unique entity to whom no other creation, not even angels or jinn, can compare in complexity and diversity.
This concept finds its root in a verse from Surah Al-Baqarah which states: And He taught Adam the names all of them
. This verse demonstrates mans infinite capacity to apprehend all divine knowledge. Man is akin to a book wherein the entire alphabet of creation is inscribed, while every other creature contains merely a part of this alphabet. In other words, God either created the universe and then arranged it integrally within mans being, or created man and then derived the universe from his existence. Though seemingly different, these two perspectives converge on one truth: man is the quintessence of creation.
The complexity of man, stemming from his comprehensiveness, exposes him to numerous challenges. Unlike angels, whose disobedience is limited, and jinn, who are incapable of full cognition, man possesses an infinite variety within his own existence. According to the Noble Quran, man was created in two realms: the clay (material) and the light (spiritual). The clay realm, manifesting in the terrestrial world, transforms man into a rational animal, while the realm of light, rooted in the celestial and the sublime, elevates him beyond the terrestrial sphere.
This complexity subjects man to various contingencies arising from the sperm, nourishment, time, place, and genetics. These contingencies act as invisible chains that complicate the path toward perfection. For instance, a tradition from the Prophet (peace be upon him) states: I was a prophet while Adam was between water and clay.
This narration alludes to the spiritual creation of man in the celestial realm before his material formation.
The Noble Quran in verses 8 and 9 of Surah Ya-Sin portrays the obstacles to human guidance in a remarkable manner:
Indeed, We have put shackles around their necks, and they are to their chins, so their heads are forced upwards.
And We have put before them a barrier and behind them a barrier and covered them, so they do not see.
The shackles mentioned here are not physical chains but rather psychological and spiritual hindrances preventing mans attention to the truth. These shackles encompass stresses, illusions, and imaginations that, like invisible chains, imprison the human soul. The barriers before and behind them refer to external and internal obstacles that encircle man tightly, blinding his insight. Such barriers cause man to be so absorbed in himself that even the warnings of the prophets remain ineffective upon him.
Verse 10 of Surah Ya-Sin explicitly mentions the ineffectiveness of admonition towards those trapped within these barriers:
It is all the same for them whether you warn them or do not warn them they will not believe.
This verse refers to a state of hardness of heart that deprives man from accepting the truth. This hardness is the consequence of repeated choices against the right path, gradually sealing the heart as mentioned in Surah Al-Baqarah: Allah has set a seal upon their hearts.
Such a state plunges man into compounded ignorance and distances him from the light of guidance.
Conversely, verse 11 of Surah Ya-Sin delineates the path to liberation from these obstacles:
You only warn those who follow the Reminder and fear the Most Merciful unseen. So give good tidings to them of forgiveness and a noble reward.
This verse presents two fundamental conditions for receptiveness to guidance: adherence to the Reminder (the Quranic revelation) and fearing God in the unseen. These conditions signify the spiritual and cognitive readiness of man to embrace the truth. One whose heart is open to the Reminder and harbours secret reverence for God can overcome the internal and external shackles and advance towards perfection.
Verses 13 to 32 of Surah Ya-Sin narrate the story of a town to which prophets were sent but whose people denied them. Among them, a man from the farthest part of the city (rajulun min aqsa al-madina) rose in support of the prophets and urged his people to follow them:
And a man came from the farthest part of the city, running, and said: O my people, follow the messengers.
This narrative contrasts the elite of the town, who considered themselves the possessors of knowledge and certainty, with the prophets. The elite, arrogantly and falsely confident, accused the prophets of lying and said: You are nothing but humans like us.
This denial stemmed from the elites neglect, who regarded themselves self-sufficient from revelation.
The negligence of the elite not only resulted in the denial of the prophets but also provoked violence against them. The people threatened to stone the prophets, saying: We will surely stone you, and there will surely touch you from us a painful punishment.
This violence was a direct outcome of the compounded ignorance of the elite who, considering themselves the holders of truth, suppressed any dissenting voice.
This phenomenon has recurred repeatedly throughout human history. The elite, due to their neglect of truth and insistence on false certainty, have impeded societal guidance and, by imposing violence, have driven communities towards degeneration. This degeneration results from disregarding the divine banquet of truth extended to all humanity, wasted amidst the disputes of the elite.
Within this story, the man from the farthest part of the city exemplifies a guided individual standing against the negligence and violence of the elite. Instead of blaming his people, he addressed himself, saying: And why should I not worship He who created me?
This self-awareness freed him from internal shackles and barriers and guided him to Paradise: It was said, Enter Paradise.
This behaviour serves as a model for Quranic anthropology, which calls man to introspection and the removal of internal obstacles. Self-awareness is the key that unlocks the seals of ignorance and pride and leads man towards the light of guidance.
The Noble Quran, in a verse from Surah Ya-Sin, brands the people as extravagant due to their rejection of the prophets and revelation:
They said: O our people, follow the messengers.
They said: Should we believe as the fools have believed?
This response epitomises extravagance against revelation, for the people squandered the opportunity to benefit from divine guidance due to arrogance and self-exaltation.
Here, extravagance extends beyond the wastage of material blessings such as food and water. The Noble Quran defines extravagance as the dissipation of spiritual assets such as reason, revelation, and knowledge. Such extravagance deprives man of spiritual and social growth and plunges him into compounded ignorance.
Worship, if not accompanied by self-awareness and internal reform, does not lead to guidance but may culminate in hardness of heart. The Noble Quran in a verse from Surah Al-Bayyina stresses sincerity in worship: And they were not commanded except to worship Allah, [being] sincere to Him in religion.
Without such sincerity, worship becomes mechanical and loses its educational effect.
