Surah Yaseen, one of the Meccan chapters of the Holy Quran, holds a distinguished status among religious texts due to its profound divine and human meanings and themes. The final verses of this Surah, especially verses 81 and 83, focus on the boundless power of God, the spiritual authority of man, and the concept of the Malakut (Divine Realm), opening a gateway towards understanding the position of man within the cosmic order. This treatise endeavours, through an analytical and scholarly lens, to elucidate the deep concepts embedded in these verses with eloquent and dignified language. The objective is to provide a coherent and lucid interpretation that serves as a guide for researchers and seekers of knowledge, thereby unveiling the existential truth of man and his connection to the ultimate reality of existence.
Surah Yaseen, referred to in traditions as the Heart of the Quran, holds a pivotal position in the Quran not only from a spiritual standpoint but also due to its profound philosophical and theological content. This Surah, emphasising the boundless capacities of man in relation to the Divine Malakut, introduces him as a being capable of attaining the highest existential ranks. The concluding verses, particularly verses 81 and 83, present the concepts of human authority and Malakut, placing man at the centre of the cosmic system and underlining his potential for spiritual elevation.
The notion of human authority in Surah Yaseen pertains not solely to material capabilities but significantly to the spiritual and inner capacities of man. This Surah depicts man as a creature capable of transcending material limitations and, through connection with the Divine Reality, attaining levels of existence wherein spiritual dominion over objects and beings becomes feasible. This authority is destined to actualise more expansively in the future of humanity through intellectual and spiritual advancement.
أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُمْ ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ
Is not He who created the heavens and the earth able to create the like of them? Indeed, He is the All-Creator, the All-Knowing.
Verse 81 of Surah Yaseen, through a rhetorical question, underscores the limitless Divine power in creation and recreation. The term مثلهم (like them) in this verse is interpreted not as philosophical resemblance but as an ontological elevation of man. This elevation refers to mans capability to attain higher existential ranks which, compared to the past and present, will manifest more prominently in humanitys future. The response بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Indeed, He is the All-Creator, the All-Knowing) affirms Gods ability to bestow this capacity upon man, reflecting Divine infinite knowledge and creativity.
This verse implicitly refers to the role of the Perfect Man, identified as Baqiyatullah (The Remaining Blessing of God). Baqiyatullah, mentioned in the Holy Quran (Hud: 86), is attributed to the perfect human being. This blessing is central to the actualisation of humanitys spiritual authority, and the affirmative response بَلَىٰ indicates mans acceptance of responsibility regarding this Divine capacity.
فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ
Glory be to Him in whose hand is the dominion of all things, and to Him you shall be returned.
Verse 83 of Surah Yaseen emphasises the absolute Divine authority over the Malakut of all creatures. Malakut, in contrast to Muluk (the material and apparent world), refers to the inner and spiritual reality of objects. This concept is introduced as a deeper layer of reality accessible solely through spiritual insight. The phrase بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ (in His hand is the dominion of all things) signifies Gods absolute sovereignty over this inner realm encompassing all beings, both corporeal and spiritual.
The distinction between Muluk and Malakut is a fundamental concept in Islamic philosophy and mysticism. Muluk denotes the outward, material aspect of things, whereas Malakut refers to their inner, spiritual essence. The body and soul, as complementary dimensions of human existence, share a similar relationship to Muluk and Malakut respectively. The soul is the truth of the body, just as Malakut is the truth of the object. These two aspects function interwovenly, rendering their separation impossible.
Man, as he can become the owner of the Muluk (material world), is likewise capable of obtaining the Malakut (spiritual authority). This capacity will be actualised more broadly in the future of humanity; however, presently it remains less attended due to immersion in material affairs. As Gods vicegerent (Khalifatullah), man possesses capabilities enabling him to approach ranks near divinity.
Three epistemic stages are defined for the attainment of the Malakut: Presentation (apparent and scientific knowledge), Reception (perception of existential and spiritual truth), and Transmission (receiving Divine grace and connection with spiritual beings). The Malakut is actualised during Reception and Transmission stages, not in Presentation. Presentation is confined to outward sciences within the domain of Muluk. Reception denotes understanding the inner reality of man and creatures, while Transmission relates to direct contact with the Malakut and spiritual entities such as angels and jinn.
The Holy Quran simultaneously mentions jinn and humans and emphasises the possibility of human interaction with jinn and angels in the future world. This interaction constitutes part of mans spiritual authority that will become normal and commonplace. Verses such as مِنَ الْجِنَّةِ وَالنَّاسِ (Surah An-Nas: 6) indicate the close connection between jinn and humans within the cosmic order. This relationship will ascend to a higher level owing to humanitys intellectual growth in the future.
مِنَ الْجِنَّةِ وَالنَّاسِ
From among the jinn and mankind.
Many Quranic verses, especially those addressing the Malakut and interaction with immaterial beings, have not yet reached their expiry date. These verses are designed for humanitys future, when man attains spiritual authority. The Quran, as a timeless text, gradually unveils its meanings throughout history.
In the future world, man will not only interact with jinn and angels but will also comprehend and exercise dominion over the Malakut of objects. This authority will transform man from his current incapacity to a powerful and conscious being. In Islamic mysticism, the Perfect Man is introduced as a being capable of exerting control over the cosmos.
Prophet Solomon, as an exemplar of an authoritative human, possessed the power to command jinn and humans. This authority symbolises the power man will hold in the future world to dominate the Malakut of objects. Verses such as وَلِسُلَيْمَانَ الرِّيحَ (Surah Saba: 12) demonstrate his extraordinary capabilities in mastering nature and beings.
وَلِسُلَيْمَانَ الرِّيحَ
And for Solomon the wind [was made] obedient.
Apparent knowledge (Presentation) alone is insufficient for accessing the Malakut. Cognition, which leads to an understanding of the inner reality of things, is the key to entering the Malakut. The supplication رَبِّ هَبْ لِي حُكْمًا (Ash-Shuara: 83) signifies the request for spiritual authority rather than mere knowledge.
رَبِّ هَبْ لِي حُكْمًا
My Lord, grant me wisdom.
Although apparent knowledge has expanded in the modern world, it alone cannot perfect man. This knowledge remains within the domain of Muluk and does not access the Malakut. A critique of contemporary religious knowledge is that it mostly confines itself to imitative sciences and distances itself from inner cognition.
In the future, mankind will be able to discern the inner realities of entities such as blood and intellect without reliance on material instruments. This ability will form part of mans Malakut authority, elevating the progress of medical science beyond material tools.
Modern man, due to immersion in material concerns, remains incapable of perceiving the Malakut. This incapacity prevents him from benefiting from spiritual authority. The modern materialistic culture alienates man from his inner self and existence.
Humility and modesty, as traits of the Perfect Man, are keys to attaining the Malakut. These qualities free man from egocentrism and bring him closer to the Divine truth. In Islamic mysticism, humility is introduced as one of the most important ethical virtues leading man towards the Divine reality.
Contemporary man, due to egocentrism and claims of material power, fails to grasp the Malakut. The verse لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ (Saba: 22) emphasises mans incapacity without connection to the Malakut.
لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ
They do not possess even the weight of an atom in the heavens nor on the earth.
