the Lectures of Nokounam, (Session 1153)
The Surah al-Anm, one of the Meccan chapters of the Holy Quran, centres on the doctrine of monotheism and invites profound reflection on creation, guiding humanity towards the recognition of truth and avoidance of loss. This writing, with a deep examination of the verses of this Surah and its connection to analogous themes in Surah l Imrn, investigates fundamental concepts of divine ownership, the distinction between night and day vis--vis earth and sky, and the status of immaterial beings within the temporal domain. The present text, composed in an eloquent and dignified style, endeavours to rearticulate the lectures content as a polished mirror, reflecting the lofty Quranic meanings in a clear and coherent form.
The Holy Quran, in Surah al-Anm, portrays with profound expression the absolute ownership of God over all creatures of the universe. This ownership encompasses not only the heavens and the earth but also all that resides within the confines of night and day.
Say, "To whom belongs whatever is in the heavens and the earth?" Say, "To Allah." He has prescribed mercy upon Himself.
And to Him belongs whoever dwells within the night and the day, and He is the Hearing, the Knowing.
(Al-Anm: 1213)
These verses, like a radiant light, underscore the absolute dominion of God. The phrase whoever dwells within the night and the day refers to beings that have taken residence within the temporal vessel of night and day. God, as the Hearing and Knowing, possesses complete awareness of these entities, and His mercy, akin to an extensive shelter, encompasses them all. This concept is deeply connected to a verse from Surah l Imrn (verse 159), which refers to the Prophets mercy as a manifestation of divine mercy.
One of the fundamental concepts of the lecture is the distinction between layl wa nahr (night and day) and ar wa sam (earth and sky). Night and day, as a temporal container, accommodate beings that are not dependent on physical location. These beings, predominantly immaterial, manifest within the temporal domain without reliance on either earth or sky.
Night and day, as divine signs, are introduced in the Holy Quran (e.g. Surah Rm: 21) as a vessel for contemplation upon creation. This temporal container is distinct from the spatial container of earth and sky, as it encompasses beings not bound to matter. This concept aligns with verse 190 of Surah l Imrn, which calls for reflection on the creation of the heavens, earth, and the succession of night and day. For example, angels such as Gabriel appear within the night (notably on the Night of Power), without material attachment to earth or sky.
Immaterial beings, such as angels, who reside within the night and day, possess distinctive features. These entities fulfil their divine duties without needing to be situated in the earth or sky. Gabriel, Michael, and other angels traverse the temporal domain like an invisible breeze.
The Holy Quran, in Surah al-Qadr (verse 4), refers to the descent of angels on the Night of Power. This descent occurs within a temporal span of night and is free from material location dependence. This notion connects semantically to verses 124125 of Surah l Imrn, which mention angelic assistance in the Battle of Badr, emphasising the immaterial nature of these beings.
Man, despite possessing a collective rank, sometimes falls into loss. This station, perfected in prophets and the chosen saints, enables recognition of the creatures of the universe, including the ln (exalted beings). However, the ordinary human, like a bird trapped in a cage of matter, is deprived of full comprehension of this station.
The collective station represents the capacity to integrate material and spiritual aspects, as attributed to prophets in the Holy Quran (e.g. Surah l Imrn: 79). The loss of ordinary humans, mentioned in Surah Asr (verse 2), prevents attainment of this station.
The ln are superior beings, some of whom even Gabriel may be unaware. These beings reside within the night and day and their knowledge is akin to a hidden treasure accessible only to the saints and prophets.
The Holy Quran, in Surah fft (verse 8), refers to the ln who occupy the upper tiers of existence. This notion is deeply connected to verse 179 of Surah l Imrn, which mentions the divine selection of saints, emphasising the unknowability of some creations.
Despite scientific progress, man is like a helpless child before the grandeur of divine creation. Even enumerating the hairs of his bodya metaphor for epistemic limitationsexceeds his capacity.
The Holy Quran, in Surah Isr (verse 85), highlights the limits of human knowledge. This notion harmonises with verse 7 of Surah l Imrn, which refers to the unknown aspects of certain allegorical verses.
Night and day, like a mirror reflecting light and darkness, are divine signs. Even in the sun and stars, which epitomise light, darkness is present. This duality is a pervasive characteristic of the cosmos.
The Holy Quran, in Surah Nr (verse 45), refers to the alternation of night and day as divine signs. This notion relates to verse 190 of Surah l Imrn, which invites contemplation on the creation of night and day.
Sukn (dwelling) in the Quran does not signify immobility against movement, but rather occurrence and establishment within the domain of night and day. This concept aligns with the idiomatic language of human discourse.
The term sukn in the Holy Quran sometimes connotes tranquillity (Surah Rm: 21) and at other times existence within the temporal domain. This accords with verse 191 of Surah l Imrn, which invites reflection on creation.
Angels, like weightless breezes, traverse the domain of night and day without dependence on earth or sky. Some of them, beyond even Gabriels knowledge, occupy higher ranks.
The Holy Quran, in Surah Nzit (verse 5), describes angels as executors of divine commands. This concept connects with verse 125 of Surah l Imrn, which refers to angelic assistance.
Then We produced him as a distinct creation. So blessed is Allah, the best of creators.
(Al-Muminn: 14)
The final creation, like a jewel distinguishing man from other creatures, is the divine spirit which is formed after the stages of sperm, clinging substance, and lump of flesh. The difference among humans lies in the timing and quality of this creation.
The final creation refers to the breathing of the spirit (Surah Sajdah: 9), elevating man to a lofty station. This concept relates to verse 59 of Surah l Imrn, which mentions the creation of Jesus (peace be upon him).
Religious knowledge, at times, remains stagnant and unproductive due to exclusive focus on textual study. This stagnation, like dough that never rises, impedes deep comprehension of divine creatures. Spiritual journeying is a pathway to overcome this limitation.
The Holy Quran, in Surah Alaq (verses 15), emphasises the necessity of knowledge production. This aligns with verse 18 of Surah l Imrn, which stresses the importance of divine knowledge. Religious knowledge, for flourishing, requires reflection and traversal in the realm of creation.
This writing, by reflecting upon the verses of Surah al-Anm and linking them to themes in Surah l Imrn, examined divine ownership, the distinction between night and day and earth and sky, and the role of immaterial beings. Concepts of divine mercy, the collective station of man, and epistemic limitations, like guiding lights on the path of knowledge, lead man towards contemplation of creation. This analysis not only aids deeper understanding of the Quranic verses but also serves as a valuable resource for Quranic and philosophical research.
Supervised by Sadegh Khademi
