of Nokounam, may his sanctity be preserved (Session 1143)
Surah Al-Anm, one of the lengthy chapters of the Holy Quran, comprising 165 verses, serves as a gateway to the monotheistic cognition and recognition of the Divine reality. Unlike Surah Al-Midah, which was revealed with a focus on systematic rulings and legal frameworks, this Surah elucidates foundational concepts of faith, disbelief, and the relationship between mankind and the Lord. The opening verse of this Surah commences with boundless praise of God and depicts the creation of the heavens and the earth, alongside the establishment of darkness and light. This treatise undertakes a profound examination of the first verse of Surah Al-Anm, exploring its exalted meanings and employing precise analogies and elucidations to illuminate monotheistic and epistemological concepts for the readers. The objective is to present an interpretation that conveys the spirit and message of this verse in a coherent and clear format.
Surah Al-Anm, with its 165 verses, is among the long Surahs of the Holy Quran which, due to the breadth and depth of its content, belongs to the category of lengthy chapters. This Surah, unlike Surah Al-Midah which possesses a structured and orderly composition concentrating on jurisprudential rulings and legal principles, addresses matters of belief and cognition. Surah Al-Midah, with its verses each expounding a particular rule, appears as a coherent and systematic collection of divine laws. Conversely, Surah Al-Anm, with a different approach, discusses concepts such as monotheism, disbelief, faith, truth, and falsehood, inviting humanity to contemplate its relationship with the Creator. This distinction is akin to two disparate gardens: one filled with orderly trees and specific fruits, and the other a forest abundant with mysteries and epistemological beauties, each branch pointing towards the celestial realm of knowledge.
The name "Al-Anm" is derived from the word "Nimah" (blessings) and refers to the boundless Divine blessings, including faith, truth, purity, and spiritual transcendence. Contrary to superficial interpretations that associate it merely with cattle, in essence, it points to spiritual and divine bounties. Just as Divine blessings flow like a pure spring from the fountain of Divine wisdom, Surah Al-Anm guides humanity towards these blessings.
الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ ۖ ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ
"Praise be to God, Who created the heavens and the earth and made the darkness and the light. Then those who disbelieve equate others with their Lord."
The verse begins with the phrase Al-amdu lillh, which assigns praise and glorification entirely and exclusively to God. The definite article Al- in Al-amd signifies completeness, as though all praises flow like a river into the infinite ocean of divinity. This exclusivity negates any praise attributed to entities other than God. Even the Prophets, messengers, and believers, despite their deserving respect and honour, are not worthy of praise because praise, like a brilliant gem, is solely befitting the sacred Divine Essence.
amd transcends shukr (thanks), for thanks depend on material blessings and are expressed upon receiving favours, whereas amd is like a breeze that blows in all circumstancesjoy or illness, health or hardshipand belongs to God alone. The Holy Quran states: Few of My servants are grateful (Quran 34:13), indicating the rarity of genuine gratitude. However, amd resembles a summit reached only by true mystics and faithful believers.
The verse continues: Who created the heavens and the earth, introducing God as the Creator of the heavens (in plural) and the earth (singular). This distinction in grammatical number refers to the type and nature rather than quantity. As-samwt indicates the vastness and multiplicity of the heavens, while al-ar denotes the singular essence of the earth. This structure resembles a painting wherein the Divine Artist has illustrated the heavens in multicoloured diversity and the earth as a unified whole.
After creating the heavens and the earth, God made the darkness and the light. The term jaala denotes placing and moulding creatures into existential frameworks encompassing darkness and light. Darkness symbolizes shadows that reveal the deficiencies and limitations of existence, whereas light is a Divine ray that shines towards guidance and perfection.
The cosmos is defined by two levels: creation and making. Creation is the initial, pure act, as the Quran states: The pen has dried up concerning what will be (Quran 68:1), indicating the destined entities. Making is the subsequent stage of organising and moulding creatures, wherein darkness and light emerge. This process resembles dough being baked in the Divine oven to become the bread of existence.
In the phrase made the darkness and the light, darkness precedes light, because darkness refers to the primal clay and existential deficiencies, whereas light represents the perfection bestowed by God. This precedence metaphorically illustrates the journey from the darkness of ignorance towards the illumination of guidance.
The making of darkness and light is influenced by factors such as the sperm, nourishment, father, mother, lineage, and ancestry. These factors resemble soil in which the seed of human existence is planted. Halal sustenance and pure lineage lead one towards the light, whereas impure elements result in darkness.
The verse states: Then those who disbelieve in their Lord equate others with Him. Disbelievers reject their Lord and place equals alongside Him. The term yadiln signifies deviation and turning away from ones Lord, as if a person, instead of prostrating before the Lord, turns towards the idols of the self and the worldly existence.
Yadiln means to equate the non-Divine with God and to turn ones back on the Lord. This deviation resembles a traveller lost in a desert who, instead of following the guiding star, chases a mirage. Such divergence leads to spiritual death, loss, and bewilderment in the intermediate realm (barzakh).
Man must not forsake his Lord, homeland, or lineage. Disbelief in the Lord includes the negation of religious, familial, and social values, which leads to disorientation and loss of identity. Just as a tree without roots cannot bear fruit, a person who turns away from his Lord and identity is deprived of Divine blessings.
Disbelievers who turn away from their Lord wander in the intermediate realm like lost children amidst crowds or youths trampled upon, left helpless and desolate. This image serves as a veil exposing the spiritual condition of disbelievers in the otherworldly realm.
The phrase L awla wa l quwwata ill bi-llh al-Aliyy al-Am signifies monotheism and negation of self-sufficiency. Whoever refrains from this phrase is accused of polytheism, as they attribute independent power to themselves or others. This phrase is akin to a key that unlocks the heart towards Divine cognition.
Surah Al-Anm is a monotheistic and epistemological chapter focusing on Divine blessings, beneficence, and the manifestation of Divine light. This Surah is like a lamp illuminating the path amidst the darkness of ignorance and guiding humanity towards recognition of the Lord.
Two essential conditions are required for attaining gnosis: first, consuming lawful sustenance, which, like pure water, cleanses body and soul; second, recognising ones Lord, which acts as a light guiding the heart towards truth. Without these two, cognition and mysticism collapse like a building without a foundation.
The world is divided into two groups: believers and disbelievers. Faith is an active and practical quality, not merely innate. Practical faith, through commitment to monotheism and righteous deeds, leads a person towards light, whereas disbelief, like a dark shadow, results in darkness.
Those who disbelieve in their Lord and equate others with Him fail to receive good and fall into spiritual death, loss, and prohibition. This loss resembles a closed door barring access to Divine blessings.
The interpretation of the first verse of Surah Al-Anm is akin to a journey towards the pinnacles of cognition and monotheism. This verse, emphasising exclusive praise of God, the creation of the heavens and the earth, the making of darkness and light, and critique of disbelief in ones Lord, invites humanity to
