of Nokounam, may his sanctity be preserved (Session 1487)
The exegesis of the Holy Quranic verses constitutes a gateway to comprehending the reality of existence and the relationship between human beings and their Lord. Verse 55 of Surah Yunus, by emphasising the absolute divine ownership and the veracity of God's promises, invites humanity to reflect on its position within the cosmic order. This treatise, adopting a profound examination of this verse and its related passages, explores the concepts of actual monotheism, the role of intellect in understanding religion, and the imperative of returning to God. By utilising allegories and spiritual references, an endeavour has been made to present these notions in a clear and dignified language, such that they reflect the truth before the readers eyes like a mirror.
أَلَا إِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ أَلَا إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
"Be aware that whatever is in the heavens and the earth belongs to God. Be aware that the promise of God is true, but most of them do not know."
This verse of the Holy Quran explicitly proclaims the absolute ownership of God over all that is in the heavens and the earth. Divine ownership encompasses not only material possessions but also life, death, and all existential domains. Humanity, confronted with this reality, is like a traveller who, within the caravanserai of existence, has taken a trust from the Lord yet mistakenly perceives itself as the owner. Such egocentrism is the root of many conflicts and injustices; for when a person considers a possession to be their own, they engage in strife to preserve it, unaware that everythingfrom the simplest pen in their hand to the breaths they inhaleis under God's dominion.
From the perspective of Islamic philosophy, this absolute ownership signifies the exclusivity of power and will in God. At best, human beings resemble a fine wire through which divine current flows. This viewpoint corresponds with the concepts of "Null" and "Phase" in the original text; "Null" metaphorically represents the human as a divine instrument, and "Phase" symbolizes God's boundless power from which all actions originate.
The Holy Quran, continuing in this verse with the phrase "وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ", points to the ignorance of the majority of people concerning this truth. This ignorance does not stem from intellectual incapacity but from negligence and egocentrism. Humans resemble children who believe the toy in their hands belongs to them, whilst in fact it has been entrusted to them by another. This negligence is rooted in materialistic culture, which directs humans toward egocentrism and attachment to superficial possessions.
The original text clarifies this reality through a simple allegory: if someone leaves their load in the street and another person takes it, the owner expects God, as the true possessor, to intervene. Should this belief take root in the soul, it restrains a person from quarrels and greed, because they know that "As you sow, so shall you reap." This principle signifies divine justice that responds to every action with appropriate reward or punishment.
Actual monotheism is among the deepest mystical concepts, elucidated in the original text with emphasis on the invocation "La hawla wa la quwwata illa billah al-Aliyy al-Azim". This invocation acts as a key unlocking the lock of egocentrism, guiding the human being towards the perception of truth. Actual monotheism means recognising oneself as a divine instrument and attributing all one's deedsfrom rising to performing great tasksto God's power. A person is like a pen in the hand of a writer, where without the writers will, no line appears on the page.
The original text employs a beautiful metaphor likening humans to "Null" and God to "Phase". Null is a thin, powerless wire without electrical current, symbolising total human dependence on God. From the standpoint of Islamic mysticism, this aligns with the concept of fan f llh (annihilation in God), where the human self dissolves before divine will, attributing all actions to God.
To attain actual monotheism, a person must, through practice and meditation, internalise this truth within their soul. The invocation "La hawla wa la quwwata illa billah" is not merely a verbal repetition but a pathway to deeply grasp that all power and ability belong to God. The original text invites humans to practice this invocation not superficially but as a conduct manifesting in behaviour and outlook. This practice is like a copy exercise where a student emulates a masters example; every line the human writes must be with reference to the divine exemplar.
From a psychological perspective, this practice reduces egocentrism and increases reliance on God. One who believes all their deeds flow from divine power frees themselves from anxiety and greed, planting a deep serenity within their being.
هُوَ يُحْيِي وَيُمِيتُ وَإِلَيْهِ تُرْجَعُونَ
"He it is who gives life and causes death, and unto Him you shall be returned."
Verse 56 of Surah Yunus, emphasising the exclusivity of life and death in God's hands, invites humans to reflect upon their station. Life and death are like the two wings of a bird guiding humanity toward the ultimate destination, namely the divine presence. The phrase "إلیه ترجعون" indicates humanitys return to God, where their deeds will be accounted for. This return manifests not only on the Day of Resurrection but also in the intermediary state (Barzakh) and even during moments of worldly life.
The original text, by referring to Barzakh and Resurrection, critiques the traditional notion of a single resurrection event and emphasises the existence of multiple resurrections for various communities. This perspective aligns with the Islamic philosophical concept of the universes dynamism, viewing the world as a collection of constantly evolving processes. After death, the human reaches Barzakh and subsequently stands before God, where the truth of their deeds becomes apparent.
The original text describes Barzakh metaphorically as a bridge between this world and resurrection. This bridge is where humans confront the reality of their deeds. Resurrection is not a singular event but a series of stages, each nation experiencing its own resurrection according to their actions and knowledge. This outlook encourages reflection on ones deeds in this life, as every deed is like a seed that bears fruit in Barzakh and resurrection.
In Islamic philosophy, intellect is recognised as the internal proof guiding humans towards the knowledge of God and acceptance of His ownership. The original text, emphasising the hadith "The intellect is that by which one worships the Merciful and attains Paradise," regards intellect as the instrument of worship and attaining eternal bliss. It is intellect that directs humans from egocentrism to monotheism and restrains them from injustice and strife.
From a cognitive psychological viewpoint, intellect is the faculty to distinguish truth from falsehood. One who does not employ their intellect falls into the trap of egocentrism and fails to perceive divine ownership. This ignorance acts as a veil obscuring truth from their eyes.
The original text explicitly condemns literal and unreflective recitation of the Quran as futile. Recitation without understanding and practice is akin to an echo resonating in a desert without leaving any effect. Comprehending the Quran requires intellect and knowledge. This view accords with the Quranic emphasis on contemplation and reasoning in the verses. A person who recites the Quran without reflection is deprived of its truth.
