of Nekounam Session 1259
The Surah Al-Anm, a profound epistemological gem within the Holy Quran, in its concluding verses elucidates the depth of monotheism and absolute submission before the Creator of existence. Verse 162 of this Surah, like a radiant beacon, illuminates the path of submission and negation of ego, guiding humanity towards the truth of the Lord of the Worlds. This writing, relying upon a valuable session of lectures, endeavours to present these sublime concepts in a lucid and dignified manner, framed within a scientific and coherent structure. The composition is thematically divided to examine monotheism, the negation of self-ownership, critique of egocentrism, and social responsibility, employing literary analogies to connect Quranic knowledge with daily life.
The Holy Quran, in verse 162 of Surah Al-Anm, summons the Noble Prophet (peace be upon him) to proclaim complete submission before God. This verse, like a panoramic mirror, reflects the reality of monotheism in all dimensions of human existence.
قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ
Say: Indeed, my prayer, my sacrifice, my living and my dying are for Allah, the Lord of the Worlds.
This verse, through clear and decisive expressions, declares that all aspects of human existencefrom alt (obligatory prayers) and nusuk (voluntary acts of worship) to ayh (life) and mamt (death or sleep)belong to God, the Lord of all realms. Such submission is the hallmark of the perfection of monotheism, for by renouncing any form of personal ownership, a human being humbles themselves before the Lord of the Worlds. alt, as the obligatory pillar of religion, and nusuk, denoting voluntary worship such as supplication, dhikr, and devotional recitations, alongside life and death, all return to God. This perspective frees humanity from the illusion of ownership and guides them towards the monotheistic truth.
From the standpoint of the philosophy of religion, this verse not only explicates doctrinal monotheism but also refers to practical monotheism. Acceptance of the reality that nothing is intrinsically ones own leads towards humility and gratitude. The phrase "Lord of the Worlds" indicates God's absolute lordship over all realms, from the material to the spiritual, inviting reflection upon the grandeur of the Creator.
This section, focusing on verse 162 of Surah Al-Anm, demonstrated that the perfection of monotheism lies in complete submission to God. This submission, manifesting in all spheres of human existencefrom worship to life and deathguides one toward the truth of the Lord of the Worlds. This view constitutes the foundation for liberation from ego and alignment with the divine existential flow.
One of the fundamental messages of the verse under discussion is the denial of any form of personal ownership. Humanity, under the illusion of self, presumes that possessions, deeds, and even life itself belong to them, whereas in truth all is a divine trust. Just as a house experiences various occupants over time, this world is like a caravanserai where no one holds permanent ownership.
The lecture uses a figurative expression to describe this reality: "Who are you that you possess anything? Four days this way, four days that way, all belongs to God who is the Lord of the Worlds." This statement jolts the heedless soul that mistakenly assumes ownership and neglects the divine reality of possession. The analogy of houses, continually changing occupants, reveals the transience of worldly ownership. Man is but a traveller in this caravanserai of existence, a trustee obliged to return the trust to its rightful owner.
From the perspective of Islamic mysticism, this negation of ownership refers to fan f Allh (annihilation in God). Man, freed from the illusion of "I," perceives themselves as a droplet in the boundless ocean of the Divine. This view moves humanity away from arrogance and egocentrism toward humility and gratitude. A humorous example from the lecture suggests that instead of "I," one should say "a shoe sole" or "a water container," critiquing egocentrism that is the root of many misguidances.
This section, emphasising the negation of self-ownership, revealed that humans, as trustees in this world, hold no true ownership over possessions and deeds. This truth calls for liberation from ego and joining the monotheistic reality that all belongs to the Lord of the Worlds.
Submission to God exists in various levels according to each individual's capacity and knowledge. The lecture illustrates this difference with a beautiful simile: "One says I have two pennies, another says a bushel, both speak truthfully, but nothing truly belongs to them." This indicates that every individual, according to their capacity, can submit to God, yet the essence of monotheism is uniform: everything belongs to God.
Furthermore, the lecture quotes a religious scholar who presents a balance between this world and the Hereafter: "Be in the world as though you will live forever, and be for the Hereafter as though you will die tomorrow." This saying acts like a torch illuminating the path to balance in human life. One must strive in this world, yet not attach their heart to it and remain perpetually prepared for the Hereafter.
From the viewpoint of religious psychology, this balance prevents neglect of the Hereafter or excess in worldly affairs. Through this perspective, one may lead a balanced and spiritual life, culminating in both worldly well-being and eternal felicity.
This section, addressing the levels of submission and balance between this world and the Hereafter, demonstrated that individuals can submit to God according to their capacities. This submission, combined with a balance between worldly life and the Hereafter, directs humans towards a balanced and spiritual existence.
The lecture, referring to a painful incident in a mine that caused the death of workers, critiques social injustice and neglect of collective responsibility. This incident serves as a mirror reflecting disregard for workers' safety and rights. The lecture emphasises that such injustices stem from neglect of divine ownership and human egocentrism. "Why did this mine lack safety? The guilt lies upon all." This statement reflects the collective responsibility towards the suffering of the deprived.
The Holy Quran states in another verse:
لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ
Whatever is in the heavens and the earth belongs to Allah.
This verse stresses Gods absolute ownership over all things and indicates that the worlds resources are trusts for all humanity. The monopolisation of these resources by certain groups results in misery and injustice. The lecture likens the world to a "hellish settlement," where due to selfishness and injustice, goodness and felicity are hard to find.
From the perspective of religious sociology, this view emphasises the necessity of reforming oppressive structures and respecting the rights of the oppressed. Only through solidarity and collective welfare can humanity reach its true meaning.
This section, by critiquing social injustice and emphasising collective responsibility, demonstrated that neglecting divine ownership results in suffering and misery. Attention to the welfare of others and social reform can bring humanity closer to the monotheistic truth.
The lecture, citing a hadith about a religious scholar referred to as "dead upon the face of the earth", points to the concept of spiritual death and liberation from ego. This death prior to physical death acts as a key unlocking the chains of egocentrism, leading the human being to true life under the shadow of monotheism. "Blessed is he who dies before his death." This statement is an invitation to negate the ego and completely submit to God.
Using metaphorical language, the lecture likens the egocentric human to a withered, worthless entity"a dried ego." This ego is the root of all misguidance and distances man from the reality of monotheism. The example of workers trapped and dying in the mine on the first day expresses a profound pain: a world where injustice and disregard for others rights prevail, bringing nothing but suffering and misery.
From the mystical viewpoint, this concept corresponds to fan f Allh, where by freeing oneself from the self, one attains eternal life in the shadow of God. This vision calls humanity to self-awareness and rejection of egocentrism.
This section, emphasising spiritual death and liberation from ego, showed that man, by complete submission to God, can free themselves from illusions of ownership and egocentrism. This death before physical death is a profound lesson for attaining true life under the shade of monotheism.
The Holy Quran addresses the Noble Prophet (peace be upon him) as "the first of the Muslims", meaning the first to submit fully to God. This title not only signifies the exalted station of the Prophet but also serves as a paradigm for all believers who must walk the path of submission.
بِذَٰلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ
Thus I have been commanded, and I am the first of the Muslims.
