of Nekounam, may his sanctity remain (Session 1144)
Surah Al-An'am, like a radiant gem among the chapters of the Holy Qur'an, elucidates the concept of monotheism and divine knowledge. This Surah, with its profound semantic depth and vast scope of concepts, invites mankind on an intricate journey towards the comprehension of the essence of the Almighty, the creation of existence, and the spiritual progression of humankind towards its ultimate destination. Contemplation upon the verses of this Surah not only opens a window to understanding monotheism but also poses fundamental questions regarding humanity's position, the divine realms, and the final purpose of creation. In this treatise, with a profound gaze at the initial verse of Surah Al-An'am, an effort has been made to present its meanings and concepts in clear and dignified language, within a structured and coherent framework. This examination, utilising similes and allegories, endeavours to express the deep Qur'anic concepts in a manner harmonious with the monotheistic spirit of the Surah.
Surah Al-An'am, like a steadfast pillar, is founded upon monotheism, and all its verses speak of the Divine Essence, His attributes, and the adversaries of monotheism. Unlike Surahs such as Al-Ma'idah, which address narratives and legal injunctions, this Surah deals with profound epistemological and doctrinal concepts and thus belongs to the category of weighty and meaningful chapters. The semantic gravity of this Surah, akin to a mighty mountain, requires reflection and deep contemplation, for each verse opens a window towards the boundless knowledge of the Divine.
Surah Al-Ma'idah, with its structured legal framework and narrative style, articulates commandments and stories of the Prophets using clear and comprehensible language. Conversely, Surah Al-An'am flows like a deep river towards abstract and monotheistic concepts. This distinction illustrates the wise diversity of the Qur'an in guiding humanity; as if Al-Ma'idah provides bread and water for the body and soul, whereas Al-An'am causes the spirit to soar towards the heavens of knowledge.
The exegesis of this Surah proceeds with a spirit of submission before the Divine verses. The exegete, like a swimmer moving with the waves of the sea, considers himself obligated to accept and convey the meanings of the Holy Qur'an without becoming entangled in fruitless disputes. This approach aligns with the monotheistic essence of the Surah and signifies humility before the Divine Word.
الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ ۖ ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ
Translation: Praise and thanks be to Allah, who created the heavens and the earth and made the darkness and the light. Yet those who disbelieve equate [others] with their Lord.
The phrase "Al-Hamdu lillah", like a crown atop the verse, indicates the exclusivity of praise to God. The definite article "Al" in this phrase refers to the completeness of the praise; as if all the world's commendations flow like a river towards the infinite ocean of the Divine Essence. This exclusivity forms the foundation of monotheism in Surah Al-An'am and negates any form of praise other than to Allah.
"Allah" is an absolute, non-derived name that, like a shining sun, manifests the comprehensive Divine Essence. This name is the greatest apparent name of God, whereas "Huwa" (He) is like a hidden secret, pointing to the inner essence of God. In the subtle remembrance of "Huwa Allah", the individual is guided towards self-purification and proximity to the Divine. For weaker souls, appending "Ta'ala" (the Most Exalted) is necessary to embody the transcendence of God from any defect or imperfection in the mind.
The noble verse, by stating "He created the heavens and the earth", alludes to the creation of the skies and the earth. The plural form "Samaawat" indicates the vast and boundless extent of Divine creation, which transcends the limited concept of the "seven heavens". This vastness, like a star-studded sky, encompasses billions of worlds and aligns with findings in modern cosmology. The term "Ard" with the definite article refers to all the lands, not merely a single earth.
Creation is defined in two distinct stages: firstly, the primordial creation, akin to the Divine pen writing upon the tablet of existence ("The pen has dried with what is to be"); secondly, the formation of darkness and light, which refers to the moulding and distribution of existence in the cosmos. Darkness, like unrefined clay, shapes the bodies of creatures, while light, like a Divine breath, imparts the soul and perfection to them. Environmental factors, analogous to the sperm and morsel, play a role in this formation and influence the quality of human existence.
Human beings, like travellers on a Divine path, must supplicate for themselves and their loved ones to be guided towards the Divine light. Supplication, like a golden key, opens the doors of Divine mercy and guides man from the darkness of misguidance towards the light. This practice complements personal effort in spiritual progress and leads the individual towards perfection.
The intermediate realms, the Resurrection, Paradise, and Hell are like stations on the infinite journey of Divine progression. These realms represent only a part of the vast design of creation, and the ultimate destination, like a distant summit, is hidden on the horizon of Divine infinity. Allah, as a wise guide, reveals the path step-by-step to man so that he is not lost amid the twists and turns of this vast field.
The Holy Qur'an describes Paradise and Hell as two brothers close to each other ("Your brother is like you"). Entrance to Paradise necessitates crossing the bridge of Hell, as if man must pass through Divine trials to reach the goal. This proximity, like a mirror, demonstrates the interconnectedness of the afterlife realms and emphasises the necessity of overcoming the commanding self.
The Divine realms are imagined as a vast field with hundreds of branches. Paradise, Hell, and the intermediate realm are merely some paths within this field, while the ultimate destination lies on an unknown horizon. Allah, like a wise guide, leads the human step by step, as if saying: "Proceed to this stage, then I will show you the next path."
Materialistic imaginations of Paradise, such as houris, pens, and foods, are like faint shadows compared to the light of Divine knowledge. These conceptions are incompatible with the monotheistic depth of the Qur'an. True Paradise is like a spiritual garden defined by closeness to Allah and His satisfaction, not by corporeal pleasures.
O serene soul, return to your Lord, well-pleased and pleasing [to Him]. Enter among My servants, and enter My Paradise.
This verse, like a lamp in the night, refers to the spiritual degrees of Paradise. The term "My Paradise" denotes a particular Divine Paradise that transcends the earthly paradises. This Paradise is the abode of Divine proximity and favour, not merely physical delights.
The view of some believers who pursue materialistic pleasures in Paradise, such as the gazing upon the marrow of houris, is a blemish on the dignity of Divine knowledge. Such an outlook reveals a lack of profound insight and attachment to trivial matters. The true believer, like a free bird, soars towards spiritual perfection rather than being ensnared by bodily delights.
The believing woman, who attains Paradise through faith, righteous deeds, and enduring hardships, shines like a precious gem superior to the houris. Houris are like artificial trees devoid of spiritual depth, whereas the believing woman, through effort and faith, has reached a high station. This superiority reflects the value of righteous action and faith.
The noble verse regards the disbelievers as those who associate partners with their Lord and lose the path. However, this disbelief does not negate their created essence. Every creature, as a ray of Divine light, holds value, and except for the leaders of disbelief who cause corruption and misguidance, no creature should be disrespected.
The leaders of disbelief, encompassing the worldly rulers and religious fabricators, act like dark clouds obstructing the light of truth. They distort religion and propagate social corruption, and thus warrant criticism and opposition. Yet the ordinary disbeliever, like a flower in the garden of creation, deserves respect.
Man, like a traveller who originated from the Divine Essence, returns to the Essence. This journey necessitates passing through the Divine Names and Attributes and liberation from determinacies. Like a bird freed from its cage, man must remove the shoes of limitation to reach the Infinite Divine Essence.
Some religious scholars regard the universe as created and limited, whereas the universe, like an infinite ocean, is in constant transformation and expansion. This limited viewpoint acts as a shackle on the foot of knowledge, impeding the
