of Nokounam, (Session 1468)
The Holy Quran, like a luminous lamp, illuminates humanitys path towards knowledge and truth. Verse 101 of Surah Yunus, with a profound invitation to contemplate the system of creation, calls humankind towards inner vision and recognition of the divine signs in the heavens and the earth. This treatise, relying on the discourses of religious scholars, elucidates this verse and its related concepts. Its purpose is to examine, through a deep and systematic approach, the notions of perception, knowledge, and faith within the expanse of existence, thereby opening a path for seekers of truth to comprehend the divine reality.
The Holy Quran, in verse 101 of Surah Yunus, invites humanity to gaze upon the expanse of the heavens and the earth. This invitation is not limited to superficial observation but rather points towards profound contemplation of the divine signs.
قُلِ انْظُرُوا مَاذَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ وَمَا تُغْنِي الْآيَاتُ وَالنُّذُرُ عَنْ قَوْمٍ لَا يُؤْمِنُونَ
Say: Observe what is in the heavens and the earth; but the signs and warnings avail not a people who do not believe.
This verse summons the human being to open the eye of the heart towards the reality of existence. The heavens and the earth, like an open book, are full of signs, each narrating the grandeur and wisdom of the Divine. Religious scholars emphasise that such contemplation must be undertaken in an environment free from material and social constraints. The reference to heavens and earth instead of confined spaces, such as a house, signifies the vastness of the field of reflection. This vastness draws the spiritual wayfarer towards deserts and mountains, places liberated from daily concerns, where one can commune intimately with the Creator.
In Quranic exegeses, the heavens and the earth symbolise the macrocosmic system of creation encompassing all beings, from angels and jinn to humans and nature. This perspective aligns with Islamic philosophy, particularly the doctrine of the unity of existence, which regards all beings as manifestations of the Divine. The mystic seeker, through reflection on this system, perceives not only material objects but also spiritual entities such as angels and souls. Such vision necessitates freedom from material attachments and openness of the heart towards truth.
The Quranic invitation to contemplate the heavens and the earth is a pathway to divine knowledge. This contemplation requires liberation from material constraints and an open heart towards the divine signs. By distancing oneself from mundane concerns and reflecting upon the expanse of creation, the seeker can attain the vision of truth.
The concept of Observe (انظروا) in the verse transcends mere external sight with the physical eye. This term refers to inner vision and the knowledge of the heart, encompassing the perception of angels, jinn, humans, and even souls. Religious scholars assert that the physical eye, confined solely to material objects, is akin to the vision of animals and cannot comprehend the reality of existence. Conversely, the eye of the heart, strengthened by inner insight, can behold God, angels, and other spiritual entities.
The outward glance, likened in the lectures to the dogs eye, is confined solely to the material surface of things. Such vision deprives humans of understanding the realities of the world. According to religious scholars, those who look at the world with this vision see only skin and material matters, and are devoid of divine knowledge. In contrast, inner vision, which occurs through the heart and soul, enables the observation of all beings, including the dead and angels.
In Islamic mysticism, inner vision is recognised as one of the stages of the spiritual journey. This vision is attained through the purification of the heart and the strengthening of the inner intellect. Mystics, such as Ibn Arabi, emphasise that the divine truth is manifest in the creations, and the seeker, by opening the eye of the heart, can perceive this truth. This outlook invites humans to transcend sensory limitations and attain divine knowledge.
The distinction between inner vision and outward sight lies in the capacity to perceive hidden truth. The physical eye, limited to material phenomena, cannot see divine signs, whereas the hearts eye, through purification and insight, guides the human towards knowledge and divine vision.
Religious scholars emphasise that to commune with God and contemplate the heavens and the earth, one must be liberated from material and social restrictions. The reference to mystics who sought refuge in deserts and mountains indicates the necessity of solitude and distancing from daily concerns. This liberation facilitates concentration on divine knowledge and the vision of truth.
The tradition of seclusion in Islam, observable in the lives of prophets and mystics, underscores the importance of detachment from material attachments. The Holy Quran states in verse 41 of Surah Maryam:
وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ ۚ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا
And mention in the Book Idris. Indeed, he was a truthful prophet.
This verse alludes to the prophets seclusion for the sake of communion with God. The seeker, by distancing from familial and social distractions, is enabled to reflect upon divine signs.
Freedom from material and social attachments is a necessary condition for contemplation of the heavens and the earth. Such liberation guides the individual to spiritual solitude and allows communion with God and vision of truth.
Verse 101 of Surah Yunus, by emphasising and the signs and warnings avail not a people who do not believe, states that signs and warnings are ineffectual for those who do not embrace faith. Religious scholars attribute this inefficacy to the closedness of the heart and lack of inner insight.
The Holy Quran states in verse 7 of Surah Al-Baqarah:
خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ
Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil.
This verse regards the closed heart as an obstacle to understanding divine signs. Those who view the world only with the physical eye are deprived of comprehending the divine indications.
Divine signs and warnings are only beneficial for hearts open to faith. Without readiness of the heart, the divine indications leave no impression on the individual.
Verse 102 of Surah Yunus, referring to the expectation of the fate of predecessors, invites humanity to prepare for divine vision:
هَلْ يَنْتَظِرُونَ إِلَّا مِثْلَ أَيَّامِ الَّذِينَ خَلَوْا مِنْ قَبْلِهِمْ ۚ قُلْ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ
Do they wait for nothing except the like of the days of those who passed away before them? Say, Then wait; indeed, I am with you among those who wait.
This expectation is not passive but active, aimed at attaining knowledge and nearness to God. Religious scholars stress that humans should pursue divine presence and vision rather than worldly matters.
The expectation in this verse signifies preparedness to receive divine knowledge. This notion is consistent with the mystical path, which invites the seeker to detach from material attachments and seek proximity to God. Those engrossed in material matters, such as food and wealth, remain deprived of this expectation.
Expectation in the Holy Quran, beyond passive patience, is an active readiness for the vision of truth. This expectation guides the human towards divine knowledge and closeness.
The material life, which drives humans towards transient matters such as wealth and food, obstructs contemplation of divine signs. Religious scholars emphasise that those ensnared in these attachments are deprived of knowledge and divine vision.
The Holy Quran states in verse 66 of Surah Maidah:
وَلَوْ أَنَّهُمْ أَقَ
