the Lecture Series of Nokounam, (Session 1422)
Surah Yunus, akin to a profound ocean of divine knowledge, invites humanity to contemplate the grandeur of the Lord and His position within existence. The verses of this Surah, particularly verses 19 and 20, articulate with lucid and eloquent expression the initial unity of humankind, subsequently addressing the divergences among them and the inappropriate demands of the polytheists for the revelation of signs. These verses, by emphasising the exclusive knowledge of the unseen belonging to the Almighty Lord, open a path towards pure monotheism and submission to the Divine will. This treatise, relying on exegetical lectures, examines these verses and elucidates their profound meanings in a clear and dignified language. The objective is to reflect the truth of monotheism and critique deviations that stray from the path of sincere worship, thereby acquainting the reader with the depth of Quranic meanings and the necessity of returning to the principle of monotheism.
The Holy Quran in verse 19 of Surah Yunus speaks of the original unity of humankind:
And mankind was but one nation, then they differed.
This phrase, like a light shining forth from the darkness of human history, signifies that humankind was initially a singular nation, united in the worship of the Lord and aligned in the path of monotheism. Yet, the differences that sprouted like weeds in the garden of unity transformed this singularity into dispersion. These divergences are rooted in ignorance, selfishness, and estrangement from divine truth. The Quran states that were it not for a prior decree of the Lord, a decisive judgement would have been made among the disputants:
And if not for a prior word from your Lord, the matter in which they differed would have been concluded between them.
This divine statement serves as a key opening the doors of divine wisdom, indicating the divine reprieve granted to humanity to choose either guidance or error.
Verse 20 of Surah Yunus addresses the unjustified demand of the polytheists:
And they say, Why has not a sign been sent down to him from his Lord?
The polytheists, in their demand for signs from the Prophet, did not speak from a place of sincere quest for truth but out of obstinacy and ignorance. They imagined that every desirefrom drinking water to performing any actmust be accompanied by the revelation of a verse. This demand is an attempt to confine the Divine will within the prison of human desires. The Quran regards such expectations as signs of ignorance and detachment from truth, for the revelation of signs occurs solely by the will of the Lord and at the appointed time.
This demand originates from a refusal to submit to Divine will. The polytheists, instead of accepting the existing verses, demanded signs that conformed to their whims. This approach constitutes an effort to impose human will upon Divine decree. The exegetical lectures regard this demand as indicative of ignorance and egocentrism, leading humanity away from the path of monotheism towards polytheism.
In response to the polytheists demand, the Quran instructs the Prophet:
Say, The unseen is only for Allah.
This phrase strikes like lightning, shattering the darkness of false claims. The unseen, that boundless ocean of matters hidden from human knowledge, belongs solely to the Lord. No human, not even the Prophet, has access to this domain. This verse explicitly and decisively negates all claims to knowledge of the unseen and affirms monotheism concerning divine knowledge.
The unseen refers to matters beyond the reach of human knowledge and perception: the timing of the revelation of signs, the manner of punishment or blessing, and all that is veiled in the mystery of the Divine. The exegetical lectures liken the unseen to a jewel held exclusively in the Divine treasury. Claims to knowledge of the unseen, whether from guides, ascetics, or any other individuals, are false and indicative of arrogance and estrangement from monotheism.
The Quran states:
So wait; indeed, I am with you among the waiters.
This phrase reflects like a mirror the equality of the Prophet and the people in relation to the unseen. The Prophet, as a servant of God, waits alongside others for the Divine will. This equality not only demonstrates the grandeur of monotheism but also negates any form of arrogance. Through this statement, the Prophet places himself among the people, saying, I too am among the waiters with you.
This equality exemplifies the humility of the Prophet and emphasises monotheism. The lectures stress that although the Prophet is a guide and an intermediary of revelation, he remains ignorant of the unseen like others. This ignorance is not a weakness but a sign of the greatness of the Lord and the limitations of human knowledge. Only through submission to God can one approach truth.
The exegetical lectures explicitly critique false claims to knowledge of the unseen. In times of misguidance, some individuals, such as guides and ascetics, assert knowledge of the unseen, while the Prophet humbly states:
I have no knowledge of the unseen.
This critique acts like a sharp blade severing the roots of polytheism and arrogance. Claiming knowledge of the unseen is an attempt to assume a position reserved solely for the Lord.
Such claims stem from egocentrism and estrangement from monotheism. The lectures, citing concrete examples, demonstrate how some individuals, by asserting knowledge of the unseen, place themselves in a divine position. This deviation leads not only to the misguidance of the claimant but also diverts others from the path of sincere worship.
The lectures, emphasising the precise meaning of yah in the Holy Quran, regard translating it as miracle as inaccurate. yah refers to divine signs which include revelation, commandments, or any unseen matter. Reducing yah to merely a miracle is akin to limiting an infinite ocean to a small jug. This distortion impairs the profound meaning of the divine verses.
Accurate comprehension of Quranic concepts is essential for sincere worship. An yah is a sign revealed at the appointed time by divine will. These signs may be revelation, commandments, or even punishment and blessing. Acceptance of this truth protects one from distortion of Quranic meanings and the associated polytheism.
The lectures, with profound articulation, critique polytheism and distortion of monotheism. Attributing lordship to other than God is like planting a poisonous tree in the garden of faith. Some, by magnifying the servants of God such as prophets and saints, elevate them to divine status. This deviation leads to polytheism and estranges humanity from sincere worship.
Prophets and saints, though worthy guides, remain servants of God. The lectures stress that these individuals, like all humans, possess parents and human limitations. Attributing knowledge of the unseen or lordship to them is akin to binding the wings of truth with the stone of polytheism. Monotheism requires acceptanc
