Surah Yunus, through its exalted verses, unveils the boundless grandeur of the Divine and invites humanity to contemplate the signs of creation and to submit to the divine wisdom. This Surah, particularly in its initial verses, emphasises the creation of the heavens and the earth, the cosmic order, and the return of all creatures to their Lord, underscoring the limitations of human perception and the necessity of divine proximity. The present discourse, relying on the expositions of Session 1538 and interpretive analyses, revisits these verses in a cohesive and scholarly manner. The objective is to reveal the profound Quranic meanings and to invite intimacy with the divine verses through piety and knowledge, as if each verse is a gateway to the infinite ocean of the Lords wisdom.
The Holy Quran, as a transcendent speech, possesses such depth that human intellect, despite its vastness, bows before it. The verses of this Surah, ranging from the creation of the heavens and the earth to the cosmic order of the sun and moon, all testify to the divine grandeur; yet humanity perceives only the external aspect of this magnificence without penetrating its depth. This unfathomability does not arise from any deficiency in the verses, but rather from the limitations of human cognition. It is as though man, in the presence of these verses, is like a child gazing at a starry sky but remains unaware of the hidden mysteries beyond the mere twinkling of stars.
Indeed, your Lord is Allah, who created the heavens and the earth in six days, then established Himself upon the Throne, managing the affair. There is no intercessor except after His permission. That is Allah, your Lord; so worship Him. Will you not then remember?
This verse, with an exalted expression, introduces God as the Creator of the heavens and the earth, who fashioned this universe in six days and thereafter established dominion upon the Throne. The establishment upon the Throne metaphorically signifies God's absolute sovereignty over the order of existence, as though God, like a wise sovereign, is seated upon His throne of authority, continuously regulating the affairs of the cosmos. The concluding invitation to worship in this verse constitutes humanitys response to this infinite grandeur.
Traditional conceptions such as "Saba Samawat" (Seven Heavens) are critically examined in this discourse. This notion does not denote the literal number seven materially but symbolises the vastness and complexity of creation. Human beings, confronted with these verses, occasionally err by reducing the divine heavens to mere physical layers, limited by their constrained imaginations. This critique invites distancing from simplistic interpretations and encourages reflection upon the boundless grandeur of creation.
This section, emphasising human incapacity to fully comprehend divine verses, guides mankind toward humility and submission before the Lords wisdom. The Quranic homonymous concepts, such as the heavens and the earth, not only attest to the grandeur of creation but, through their ambiguity, lead humanity towards worship and contemplation of divine signs.
One of the prominent verses in Surah Yunus refers to the creation of the sun and moon and their cosmic order. This verse astonishingly describes the sun as iy (radiant light) and the moon as Nr (reflected light), as though the sun is a blazing lamp, the source of light itself, and the moon a shining mirror, reflecting that light.
He it is Who made the sun a shining light and the moon a derived light, and determined for it phases that you might know the number of years and the reckoning. Allah created this not except in truth. He details the signs for a people who know.
The distinction between iy and Nr signifies the precision and divine wisdom in creation. Although humanity utilises this system to calculate time, it remains incapable of grasping its profound essence. The moons phases, appointed for enumerating years and days, are like a ladder guiding mankind towards understanding the divine order, yet the summit of this ladder remains hidden within the horizon of divine knowledge.
The verse emphasises that God created this system in truth. Here, truth connotes purposiveness, supreme wisdom, and perfect order, as though every element of creation fits into a vast cosmic tableau to produce a harmonious and meaningful whole. Yet humanity is powerless to fully comprehend this truth, testifying only to its magnificence.
The cosmic order of the sun and moon, with their appointed stations and roles in time reckoning, reveals the boundless divine wisdom. These verses invite mankind to reflect upon the signs of creation and to acknowledge their own limitations in the face of the Lords grandeur, as if every sunrise and sunset heralds the wisdom awaiting human knowledge and piety.
The Holy Quran regards the alternation of night and day and all that Allah has created in the heavens and the earth as signs for the God-fearing. These signs, like lanterns along the path of guidance, illuminate the way for those who regard the world with piety and knowledge.
Indeed, in the alternation of the night and the day and in what Allah has created in the heavens and the earth are signs for a people who fear Allah.
The alternation of night and day, like a harmonious dance on the stage of existence, testifies to a wise order. The God-fearing, with insightful eyes, perceive these signs and step towards divine knowledge, whilst others remain deprived of these verses due to their heedlessness.
The Quran elaborates its signs for a people who know. This knowledge is not superficial learning but a cognition rooted in piety and divine proximity. It is as if the verses, like an open book, await eyes illuminated by the light of faith to behold them.
The divine signs in the alternation of night and day and the creation of the heavens and earth constitute an invitation to piety and knowledge. These verses serve as guiding lights for those who view the world with insight and reverence but remain obscure and inaccessible to others.
This discourse introduces superficial sciences, including those based on morphology and syntax or analytical methods, as insufficient tools for comprehending divine verses. While valuable in their domain, these sciences cannot guide man to the depths of Quranic knowledge. It is as if these disciplines, like a dim lamp, illuminate only a corner of the truth but fail to open the path towards
