This writing explicates and interprets verse sixty-three from Srah al-Anm in the Holy Quran, a verse that eloquently speaks of the Divine salvation of human beings from the darkness of land and sea and emphasises the necessity of gratitude in response to deliverance from afflictions. This text, with a profound contemplation of the concepts of monotheism, polytheism, and knowledge, likens human life to a turbulent journey, wherein every moment may direct one either towards the light of guidance or the darkness of misguidance. Employing a clear and dignified language, this work endeavours to convey the spirit and message of the verse with all its intricacies and depth to the reader, so as to shine as a beacon on the path of Divine knowledge.
قُلْ مَنْ يُنْجِيكُمْ مِنْ ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ تَدْعُونَهُ تَضَرُّعًا وَخُفْيَةً لَئِنْ أَنْجَانَا مِنْ هَٰذِهِ لَنَكُونَنَّ مِنَ الشَّاكِرِينَ
(Srah al-Anm, Verse 63)
Say: Who delivers you from the darknesses of land and sea? You invoke Him in supplication and in secret. If He saves us from this, certainly we shall be among the thankful.
The verse commences with the word Qul (Say), which is a command from God to the Noble Prophet of Islam to convey the Divine message. This address highlights the Prophets mission as an intermediary between God and creation, entrusted with the duty of communicating Gods salvific truth to the world. It demonstrates the exalted station of the Prophet in transmitting Divine guidance, as if he were a bridge guiding humanity from the darkness of ignorance towards the light of knowledge.
The question Who delivers you from the darknesses of land and sea? forms the core of the verse, compelling humanity to reflect upon their true Deliverer. The darknesses of land and sea encompass both the external and internal obscurities in the desert and the ocean, from being lost in the scorching wilderness to the terror of being engulfed by the roaring waves. These darknesses serve as metaphors for the hardships and tribulations that enclose human beings.
Within the verse, the darkness of al-barr (land) and al-bahr (sea) are mentioned conjunctively, signifying their parity in the concept of darkness. Contrary to some perceptions that the darkness of land vanishes with the sunrise, the text emphasises that both realmsland and seacan contain darkness, in both literal and metaphorical senses.
The text critically addresses the belief that the darkness of land disappears with sunlight while the sea remains perpetually dark. This viewpoint is rejected, affirming that both land and sea environments may harbour darkness. This critique invites reflection upon the vastness of human tribulations and ones helplessness against them.
One of the salient points in the text is the emphasis on the intrinsic light of water. Contrary to the notion of absolute darkness in the oceans depths, water is introduced as a source of light and life. This perspective views water as a mirror reflecting Divine light and bestowing illumination even in the deepest layers of the sea.
In moments of hardship and darkness, humans return to their innate nature and call upon God. This prayer signifies the primordial monotheism embedded deep within every human soul. Like a lost traveller in the darkness of life, man turns solely towards Divine light.
Human supplication in the face of darkness manifests in two forms: taarruan (with supplication and weeping) and khafiyatan (secretly and silently). This duality reflects the spectrum of human states when confronting hardship, ranging from loud cries of lamentation to silent whispers of the heart.
At the moment of affliction, humans vow that if delivered from darkness, they will indeed be among the thankful. This covenant resembles a pact sealed in the depths of the heart between man and his Creator; however, steadfastness in this covenant constitutes a profound trial.
The term hdhihi in the verse refers to the darkness of land and sea, which forms the axis of human deliverance and gratitude. This allusion underscores the significance of thankfulness in response to liberation from external and internal darknesses.
Gratitude following salvation is a duty imposed by God upon humans, for deliverance from calamity is a blessing granted by Him. Gratitude is likened to a flower blossoming in the garden of human existence, whose fragrance brings one closer to the Lord.
The verse asserts that God is not only the Deliverer from the darkness of land and sea but from every hardship and distress. This deliverance is like a gushing spring that directs every difficulty towards tranquility.
After being delivered from tribulations, humans often turn to polytheism instead of gratitude. This polytheism represents a breach of their covenant and acts like a dark shadow obscuring the light of thankfulness within their hearts.
The text illustrates polytheism clearly in attributing success: a student who praises himself in success but blames God for failure. Such self-praise acts like a wind that diverts the ship of monotheism from its course.
Many humans fail to give thanks after deliverance and even fall into sin. This ingratitude resembles a thorn embedded in the foot, diverting one from the path of gratitude.
It is possible for a person to express gratitude momentarily yet simultaneously be polytheistic. This duality reflects the complexity of human states that can contain both light and darkness in a single moment.
Sin and reward, polytheism and gratitude, are like two scales closely balanced. A human may quickly slip from gratitude into polytheism, treading a narrow path where the danger of falling is ever-present.
Polytheism in this verse is not limited to idol worship but includes neglecting God and self-aggrandisement. Claims such as I did it or It was me estrange one from the truth of monotheism.
Claims such as I did this or If it were not for me, this would not have happened constitute polytheism that alienates man from monotheism and the reality of There is no god but God. This egocentrism forms a barrier between man and Divine light.
Srah al-Anm, beyond its apparent name, addresses the matters of monotheism, polytheism, and disbelief. This srah resembles a book whose pages are inscribed with Divine knowledge, guiding humanity towards the truth.
Some focus only on limited parts of the srah instead of comprehending its entirety, as though they observe a single branch instead of the whole forest. This critique invites humanity to attain comprehensive knowledge from the Holy Quran.
Knowledge of Divine grace and mercy brings forth gratitude. Without knowledge, humans fall into polytheism instead of gratitude, as if lost in darkness without sight of the path of light.
وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ
(Srah Saba, Verse 13)
And few of My servants are thankful.
True grateful ones are few like stars in the daytime. The majority of humans, after deliverance, fall into polytheism and refrain from gratitude.
Polytheism brings about hardness of heart, darkness, and impurity. This darkness acts like a shadow that conceals truth from human perception and leads to deficiency and distortion.
A human without gratitude is like one who eats in darkness, unaware of what is in his hand. Such ignorance prevents comprehension of the reality of his deeds.
Momentary gratitude may lead to subsequent polytheism because humans fail to maintain continuous gratitude. This instability resembles a wave driving the ship of faith towards the shore of polytheism.
The phrase thumma antum (then you) indicates the generality of polytheism. The majority of humans, after deliverance, fall into polytheism instead of gratitude, as if trapped in the snare of negligence.
Continuous knowledge and gratitude resemble traversing a narrow and perilous path requiring constant attention and vigilance. This difficulty calls humans to surrender before the grandeur of God.
