of Nokounam (Session 1431)
The Holy Quran, a book of guidance and light, is a mirror that reflects the truth of existence and the relationship between human beings and their Lord. Verse 55 of Surah Yunus, like a brilliant jewel, points to the reality of God's absolute ownership and His truthful promises, inviting mankind to contemplate their position within the system of existence. This treatise, with a profound examination of this verse and related verses, explores the concepts of actual monotheism, the role of reason in understanding religion, and the necessity of returning to the Lord. By reflecting on these concepts, humans, as travellers on the path of knowledge, are guided toward understanding the truth so as to be freed from self-centeredness and material attachments.
The Holy Quran, in verse 55 of Surah Yunus, explicitly and decisively declares the absolute ownership of the Lord over all that is in the heavens and the earth:
أَلَا إِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ أَلَا إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
"Behold! Verily, to Allah belongs whatever is in the heavens and the earth. Verily, the promise of Allah is true, but most of them do not know."
This verse, like a polished mirror, reflects the reality of divine ownership. Everything that exists in the universefrom material possessions to life and deathis under the sovereignty of the Lord. This ownership not only encompasses material objects but also includes the will, power, and existence of human beings. Yet humans, like children engrossed in their toys, mistakenly believe themselves to be owners of their possessions and abilities. This self-centeredness stems from ignorance of the divine reality and leads humanity toward conflict and oppression. As highlighted in the lecture, if someone's pen or property is taken away, they respond with anger and conflict, whereas understanding the reality of divine ownership would bring them peace and submission to God's will.
The verse continues with the phrase "but most of them do not know", referring to the ignorance of the majority of people regarding divine ownership and the truth of Gods promises. This ignorance acts as a thick veil, preventing the perception of existential truth. Humans, entangled in materialism, consider themselves the owners of their possessions and abilities, neglecting the reality of divine ownership. This neglect leads to conflict and material attachments, as mentioned in the lecture: when someone's property is taken away, rather than entrusting the matter to God, they resort to anger and dispute.
Actual monotheism, like a golden key, opens the door to divine knowledge. This concept, elaborated in the lecture, means that all human actions and capabilities emanate from Gods power and authority. The phrase "There is no power nor strength except through Allah, the Exalted, the Great" acts like a light in the darkness, guiding humans to comprehend that they are merely instruments (the nool), while the principal power (faa) belongs to God. This belief leads humans from self-centeredness to submission and reliance on God. As stated in the lecture, if a person rises, it is God who lifts them; if an action is accomplished, it is by divine will that it is realised.
The Holy Quran, in verse 56 of Surah Yunus, emphasises the absolute power of the Lord over life and death:
هُوَ يُحْيِي وَيُمِيتُ وَإِلَيْهِ تُرْجَعُونَ
"He it is Who gives life and causes death, and unto Him you shall be returned."
This verse, like a celestial proclamation, reminds humans of their borrowed position in the cosmic order. Life and death are in the hands of the Lord, and humans, as travellers on the path of return, ultimately return to the presence of God. The phrase "unto Him you shall be returned" signifies the reckoning of deeds in the intermediate state and Resurrection, where divine justice is manifested. The lecture stresses that in this return, humans confront the truth of their deeds, and what they considered their own becomes insignificant before divine ownership.
The lecture critiques the traditional view of Resurrection as a singular event and emphasises the existence of multiple resurrections for different nations. After death, humans enter the intermediate state (Barzakh) and then return to the divine presence. This dynamism, like a flowing river in the stream of existence, illustrates the various stages of spiritual progression. Each nation experiences its own resurrection, and this process aligns with the continual renewal of creation and transformation of the universe. As stated, this return marks the end of the intermediate state and the beginning of Resurrection, where human deeds are measured against divine justice.
Reason, like a lamp on the path of knowledge, guides humans to comprehend divine ownership and avoid self-centredness. The lecture emphasises that without reason, humans become trapped in self-centredness and remain oblivious to divine ownership. Reason, as an internal proof, directs humans toward virtuous deeds and acceptance of divine will. This role is confirmed by a precious tradition: "Reason is that by which the Merciful is worshipped and Paradise is attained." Reason prevents humans from injustice and material attachments and leads them towards truth.
The lecture stresses that mere recitation of the Holy Quran without knowledge and reason is like a meaningless sound in a desert. Understanding the Quran requires insight and contemplation, not mere superficial reading. As stated, recitation without action and comprehension is valueless and does not lead humans towards truth. This perspective aligns with Quranic verses inviting reflection and reason. Religious knowledge, devoid of insight and reason, distances humans from truth rather than guiding them.
Well-being in the hereafter, like a goal on the spiritual path, depends on possessing actual monotheism. The lecture emphasises that those who have not realised actual monotheism suffer misfortune and destruction. Actual monotheism guides humans from self-centredness toward peace and resilience. As noted, a person who, despite years of effort, ends in failure and misery lacks actual monotheism. Actual monotheism acts as a shield against the loss of this world and the hereafter and directs humans towards felicity.
The lecture criticises self-centredness as a plague in the path of knowledge. Those who consider themselves owners of their possessions and abilities fall into conflict and oppression. This self-centredness stems from materialistic culture and lack of knowledge. As stated, disputes over possessions are signs of ignorance regarding divine ownership. This neglect leads humans toward loss in this world and the hereafter and prevents them from attaining felicity.
The lecture invites humans to practise actual monotheism through the invocation "There is no power nor strength except through Allah, the Exalted, the Great." This practice, like a continual exercise, leads humans to a deeper understanding of monotheism and liberation from self-centredness. As stated, humans must perceive God as the primary agent in every action and regard their own abilities as borrowed. This practice aligns with the concept of practical invocation and guides humans towards divine nearness. The lecture emphasises that in every momentfrom rising to performing any deedhumans should regard God as the principal actor and embed this knowledge within their being through the invocation.
The interpretation of verse 55 of Surah Yunus, like a gateway to divine knowledge, invites humans to contemplate God's absolute ownership, actual monotheism, and the role of reason in understanding religion. This verse clearly reveals the reality of divine ownership and the truthfulness of God's promises. The lecture, by emphasising actual monotheism, guides humans from self-centredness towards submission and reliance. Reason, like a lamp on this path, leads humans to comprehend the truth and avoid injustice. This treatise, relying on the Holy Quran and profound analyses, calls humans towards felicity and liberation from loss in this world and the hereafter.
Under the supervision of Sadegh Khademi
