Surah Al-An'am, akin to a profound ocean, encompasses the knowledge of monotheism and the critique of disbelief, and its verses, like stars in the sky of guidance, illuminate the path toward the truth. This treatise, through contemplation on the third and fourth verses of this noble surah, explores the boundless divine knowledge, human turning away from the signs of truth, and its consequences. This examination, with a deep insight into the inner and outer aspects of humanity, elucidates the connection between intention and action, and by utilising spiritual allegories, demonstrates the paths to salvation from loss and attainment of felicity. The goal is to clarify the path of monotheism and warn against turning away from divine signs, so that the reader in this epistemological journey is invited to self-reflection and the reform of their society.
وَهُوَ اللَّهُ فِي السَّمَاوَاتِ وَفِي الْأَرْضِ ۖ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ
"And He is Allah in the heavens and on the earth; He knows your secret and your overt acts, and He knows what you earn."
This noble verse, like a clear mirror, portrays the infinite divine knowledge that encompasses all facets of human existence, from the hidden inner to the manifest outer. سِرَّكُمْ refers to the most concealed layers of the heart and intention, where thoughts and motives form in secrecy. جَهْرَكُمْ, however, signifies the external manifestation of this inner reality, like a flame that vibrates within the human being and transforms intention into action. God, like a wise observer, is aware not only of these two realms but also fully cognisant of مَا تَكْسِبُونَ, namely the deeds arising from both the inner and outer states. This knowledge is both antecedent and subsequent; prior to any actions occurrence, God is aware of its intention, and subsequent to its happening, He evaluates the act according to His wisdom.
This divine knowledge, in contrast to human psychology which only considers outward behaviour, is like an ocean compared to a drop. Psychology observes the face and colour of a person, but God penetrates the condition of their heart. This distinction signifies the superiority of divine cognition over human sciences. Mystics and saints, who sometimes become aware of parts of human intentions and actions, receive only a sip from this boundless ocean, while God's knowledge, like an endless sky, encompasses all creatures.
The noble verse, by emphasising مَا تَكْسِبُونَ, demonstrates that human deeds are the fruit that grows from the tree of intention and appearance. Everyone acts according to the nature that has been predestined for them: "Everyone is facilitated toward what they were created for." This principle is like a key that opens the doors to understanding divine predestination. God, before a human takes a step, is aware of their destination, because deeds reflect the innate disposition embedded within their being. This knowledge is not only a warning to humans but also an invitation to self-examination, to purify ones intention and harmonise the outer self with the inner reality.
وَمَا تَأْتِيهِمْ مِنْ آيَةٍ مِنْ آيَاتِ رَبِّهِمْ إِلَّا كَانُوا عَنْهَا مُعْرِضِينَ
"And no sign of the signs of their Lord comes to them except that they turn away from it."
This verse, like a call to awakening, speaks of the denial by the disbelievers of the divine signs. The word مَا in مَا تَأْتِيهِمْ indicates an absolute negation: there is no sign that the disbelievers receive with acceptance. Unlike Surah Al-Asr, which makes an exception for believers with "Indeed, mankind is in loss," this verse contains no exception and considers the turning away of the disbelievers as absolute. This turning away, like a heavy shadow, stems from the rejection of both their inner and outer realities. The secret and overt of the disbelievers, like dry and barren soil, is unprepared to receive the rain of divine signs.
The turning away of the disbelievers arises from their corrupt intention and incompatible outward form. A human being can, through introspection, realise whether they are turning away or not. The reluctance to perform righteous deeds is like a sign manifest in the mirror of the heart. Hypocrisy, deceit, and ostentation, like weeds, grow from this lack of acceptance. Sometimes a person, due to social pressures, pretends to be good but inwardly turns away from acting upon the truth. This contradiction between the secret and the apparent is like a fissure in the human beings existence, drawing them toward disbelief and degradation.
Ninety percent of mystical writings, due to hypocrisy and ostentation, are like a drawing upon water, lacking authenticity. This external fabrication not only fails to reform the inner reality but also entraps the person in deceit. Were the person free, perhaps they would honestly say: "I do not desire this act," but social pressure compels them to hypocrisy. This turning away does not harm God but deprives the human being of the fountain of guidance.
فَقَدْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ ۖ فَسَوْفَ يَأْتِيهِمْ أَنْبَاءُ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ
"So when the truth came to them, they denied it; and soon will come to them the news of what they used to mock."
The disbelievers, like those who close their eyes against the sun, deny the truth. Here, "truth" includes the divine laws and ordinances which manifest in various degrees, from the particular to the general. Denial of one level of truth is like the collapse of a foundation in the edifice of faith, leading to the rejection of other degrees as well. This denial stems from turning away, pushing the disbelievers towards mockery of the divine signs. God, by the warning "Soon will come to them the news of what they used to mock," cautions that the truth, like a roaring flood, will overwhelm the mockers, and what they ridiculed will become an evident reality.
The mockery by the disbelievers, like a bitter laugh in the face of truth, signifies their profound disbelief. This behaviour arises from their corrupt intention and impure outward. They are like children playing with a jewel, belittling the divine signs. This mockery harms not God but rather drags the disbelievers into the whirlpool of denial. God, with the promise of the unveiling of truth, invites them to reflection and return to the truth.
Man, like a creature who has evolved from a djinn-like state to a human appearance, remains inwardly trapped in loss: "Indeed, mankind is in loss." This loss, like a dark shadow, arises from the absence of healing (compassion and mutual assistance). Humans, instead of being like the interconnected branches of a tree, are immersed in selfishness and callousness. This absence of healing is a sign of the djinn-like nature, because the true human finds meaning in love and cooperation with others.
Healing, like pure water, washes disbelief from the heart. Even love for the disbeliever, like a bridge towards God, brings the human being closer to monotheism. One who offers assistance to another, however small, plants a flower in the garden of faith. This act, if performed with pure intention, is a sign of distance from hypocrisy and proximity to truth. Yet the intention must be scrutinised to prevent misuse. True healing, like a light in darkness, delivers man from distortion and degradation.
Reforming the world, like constructing a magnificent edifice, begins with healing. Every individual should daily perform an act of healing, however small, like watering a sprout or comforting a person. This act is like a seed that grows in the soil of society and gradually builds a monotheistic world.
The religious knowledge system sometimes deviates towards materialism instead of nurturing knowledge and faith. Payment of religious dues, if leading to laziness and dependence, becomes a burden upon self-esteem. This system must be reformed so that students are encouraged toward independence and scholarly effort, not begging and ostentation. A proposed reform is to entrust the distribution of dues to impartial individuals to prevent hypocrisy and misuse. This reform is like cleansing a dusty mirror, restoring clarity to the system.
In the educational system, exams sometimes turn into tools for livelihood provision instead of assessing knowledge. This deviation, like a rough road, diverts students from the primary goal of knowledge-seeking. Defending the rights of poor students and critiquing the ignorance of some teachers is like a cry for justice. The exam should be like a mirror reflecting true knowledge, not a tool for begging and show.
Receiving subsidised bread, if leading to begging and flattery, is like a poison that erodes self-esteem. Halal bread, earned through effort and independence, is like food that nourishes the soul. Students must be freed from dependence on flawed systems and advance on the path of knowledge and faith with dignity.
Healing is like the blood that flows through the veins of a monotheistic society. Even a small gift, like a seed planted in the soil of the heart, if offered with pure intention, is precious. Rejecting benevolence is like closing the doors of love and distancing the person from divine truth. Humans must reflect on themselves and avoid denying minor rights that lead to denial of the Supreme Truth.
Sometimes humans conceal their problems to preserve honour. This concealment should not lead
