of Nokounam Session 1145
Surah Al-Anm, one of the foundational chapters of the Holy Qurn, centres on monotheism and the critique of disbelief, elucidating the relationship between humankind and the Lord alongside doctrinal deviations. The first verse of this Surah, emphasising divine praise, the creation of the heavens and the earth, and the establishment of darkness and light, provides an epistemological foundation for understanding monotheism and disbelief. This writing, through a re-examination of this verse, delves into profound monotheistic concepts, distinctions between creation and fabrication, and the signs of disbelief and distortion. The aim is to present a comprehensive perspective on these concepts which, while preserving the spiritual essence, elucidates Qurnic knowledge in a clear and dignified language for the readership.
All praise is due to Allah, Who created the heavens and the earth and made the darkness and the light. Yet those who disbelieve in their Lord equate [others with Him].
Praise and commendation belong solely to the Divine Being who created the heavens and the earth and brought forth darkness and light. Then, those who disbelieve in their Lord set up equals [with Him].
Praise is an exaltation reserved exclusively for the Divine Essence; no created entity deserves it except Him. This exclusivity is rooted in the principle of monotheism, which regards God as unique and unparalleled. The definite article in al-amd signals comprehensiveness and totality, indicating that every form and degree of praise is attributable solely to God. This concept not only pertains to the doctrinal sphere but also manifests the grandeur of the Lord ontologically, as if every particle of existence utters praise in His honour.
Praise, unlike gratitude, is expressed without anticipation of any favour and solely due to the greatness of the Divine Essence. Gratitude is a response to blessings from God or even human favours, such as thanking someone who offers a glass of water. Praise transcends these interactions, focusing on recognition and glorification of Gods Essence. The Holy Qurn states regarding this:
And if you should count the favours of Allah, you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful.
Gratitude arises in response to divine or human blessings; praise, being a pure jewel, flourishes solely in the presence of the infinite grandeur of God.
Another Qurnic verse points to the rarity of genuine gratitude:
And few of My servants are grateful.
This verse indicates human frailty in faith, where gratitude is uttered only in the presence of blessings and neglected otherwise. True gratitude is submission to divine will in all circumstances, as if the servant praises even amidst lifes storms.
Creation is the initial and primary origination of the cosmos, uninfluenced by any created will. Fabrication, however, is a secondary manifestation shaped by human volition and environmental factors such as conception, nourishment, time, and place. Creation, like a pristine spring, brings existence into being; fabrication, like shaping this existence into various forms, occurs under diverse influences.
Creation is akin to preparing dough under divine will, and fabrication is like baking it in an oven whose size and quality depend on environmental conditions. This analogy clarifies the difference between the primary origination and secondary shaping. In fabrication, factors such as pure conception, lawful nourishment, and nurturing environment play fundamental roles.
In the fabrication process, numerous factorssuch as conception, nourishment, father, mother, time, and placeaffect the manifestation quality of creatures. Lawful sustenance, like a radiant light, guides the soul towards perfection, whereas impure conception or improper environment, like a dark shadow, leads existence toward obscurity. These factors determine the existential ranks of humans within the fabrication framework.
In the first verse of Surah Al-Anm, He made the darkness and the light signifies the creation of darknesses and lights. Darkness does not mean absolute non-existence but refers to obscurities in which light is latent. Light, as a divine ray, bestows guidance and perfection, while darkness represents existential limitations such as ignorance and misguidance.
The philosophical and theological notion of non-existence is rejected due to its mental existence. Even conceiving non-existence is itself a form of existence. Darkness is not non-existence but obscurity harbouring lights degrees. This perspective views the universe as wholly existent, relegating non-existence to a mere mental construct.
Both darkness and light possess hierarchical degrees. Darkness forms under environmental influences like conception and nourishment, while light, the divine visage, illuminates these obscurities and draws beings towards perfection. These degrees demonstrate the diversity in the quality of creation, as if each being finds its place in the chiaroscuro of darkness and light.
The term thumma in thumma alladhna kafar signifies a temporal lapse which may last years or centuries. This delay reflects the gradual process of deviation from monotheism, as if humanity proceeds on a path progressively distancing from divine light.
Those who disbelieve in their Lord denotes the denial of the lordship relationship with God. This disbelief occurs when no guiding factorfrom prophets and Imams to lawful nourishment and nurturing environmentaffects the individual. The disbeliever, like one plunged into utter darkness, is deprived of divine guidances light.
Yadiln means deviation and turning away from the truth. This deviation results in separation from divine darkness and light, even from the primary creation. The disbeliever, by this aberration, severs connection with the cosmos and God, as if cut off from their own existence and rushing toward spiritual non-being.
Disbelievers who deviate suffer from distortion, nullification, and entrenchment. Distortion is a corruption of the human nature; nullification is the annulment of the human existential truth; entrenchment is the fixation in this decline. These states drag humans from their exalted station towards spiritual degradation, as if their souls become ensnared in the darkness of obscurities.
Distortion manifests in indifference to others suffering and absence of empathy. One who is indifferent to the drowning of hundreds in the sea has in fact distanced from their human nature. This indifference is a sign of disbelief and deviation from the Lord, as if the human heart has become a cold, insensible stone.
Indifference to others suffering, such as laughing at a person struggling to carry a gas cylinder, exemplifies distortion. This behaviour indicates spiritual decline and disconnection from divine light, as if one sinks in the quagmire of heedlessness.
Sciences divide into three categories: first, medicine, concerned with physical health; second, psychology, analysing human behaviour and spirit; and third, a science dealing with human relations to supernatural beings such as jinn and devils. This third science transcends medicine and psychology, addressing the influence of immaterial factors upon humans.
The third science remains undeveloped due to social and cultural barriers. Prophets and Divine Saints possessed this knowledge, yet societies resistance has impeded its expansion. This science, like a hidden gem, requires a conducive environment to flourish.
Disbelief leads to despair of God and indifference to all matters. The disbeliever, despite outward acts such as prayer, is spiritually severed from God. This despair, like a heavy shadow, casts the heart into darkness.
Disbelief is complete severance from God, whereas polytheism is inclination to the non-divine while retaining some connection. Disbelief is the ultimate deviation, separating one from all things, including oneself.
Oppression is worse than disbelief because it stems from conscious will, whereas disbelief may arise from weakness and ignorance. Oppression, like a sharp blade, harms not only the oppressor but others and the universe.
The disbelievers indifference to others suffering, such as the drowning of hundreds, signifies distortion and disconnection from God. This negligence, like a lethal poison, drags the soul towards degradation.
After deviating from God, disbelievers incline toward devils and tyrants. This inclination replaces God with the non-divine, as if humans, chasing a mirage, turn away from the pure spring of truth.
Assigning irrational value to trivial matters, such as a pigeon being valued at millions of dollars while ignoring human deaths, is a sign of disbelief and deviation. This aberration reflects the ugliness of the disbelievers heart like a mirror.
Disbelief means severing from God (qaaa ani-llh), not merely hiding the truth. This severance isolates one from all things, including oneself, plunging them into the darkness of misguidance.
