of Nokounam Session 181
Verse eighteen of Surah Al-Baqarah, through the phrase صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَرْجِعُونَ, forms part of the Qur'anic allegory concerning the hypocrites, which exquisitely delineates their psychological and epistemological characteristics. This verse, serving as a complement to the preceding allegory, portrays the perceptual blockage of the hypocrites in three dimensions: auditory, verbal, and visual, demonstrating their inability to return to the path of guidance. The present writing, adopting a scholarly and refined approach, rearticulates the lecture content while preserving all details and meanings in a systematic manner suitable for an erudite audience. The structure of this interpretation comprises principal sections with specialised headings and subheadings, accompanied by supplementary explanations and semantic links, enriching the text for academic researchers. The verses are presented with full diacritics and independent translations to maintain depth and precision of analysis.
صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَرْجِعُونَ
"Deaf, mute, blind; therefore, they do not return."
Verse eighteen of Surah Al-Baqarah, as a continuation of the allegory of the hypocrites, describes their cognitive and psychological traits with three attributes: umm (deaf), Bukm (mute), and Umya (blind). These three descriptors sequentially indicate an incapacity in hearing (receiving knowledge), speech (processing and epistemic interaction), and vision (comprehension of truth). This depiction constitutes not merely a literary expression but a coherent psychological model of the human perceptual process.
This triad resembles a chain, the links of which connect the stages of perception, yet in the hypocrites, this chain is broken.
These three attributes represent the hierarchical stages of human perception: initially, a person receives information through hearing (sam), subsequently engages in analysis and confirmation through speech (naq), and ultimately attains the vision (baar) of truth. Due to the absence of these faculties, the hypocrites are deprived of the epistemic process. This structure aligns with the verse وَالسَّمْعُ وَالْبَصَرُ وَالْفُؤَادُ (Al-Isr: 36, translation: And hearing and sight and heart), which introduces the human senses as instruments of knowledge.
This process is analogous to a journey commencing at the station of hearing, pausing at the abode of speech, and reaching the destination of truth vision.
The perceptual process in this verse is elucidated in a sequential manner: a human first hears, then through speech engages in analysis and inquiry, and ultimately attains the vision of truth. This order corresponds with logical interrogatives (What is this? Is it? What is the reality?) which respectively address the essence, existence, and truth of an entity.
These stages resemble the rungs of a ladder that elevate the human from initial reception to the summit of knowledge.
The hypocrites, due to incapacities in auditory, verbal, and visual cognition, are barred from this process. The absence of hearing prevents reception of truth, the absence of speech inhibits analysis and interaction, and the absence of vision obstructs final comprehension of truth. This blockage culminates in the inability to return to guidance (فَهُمْ لَا يَرْجِعُونَ).
This blockage is akin to a closed door confining the hypocrites in the darkness of ignorance.
The Holy Qur'an, by presenting psychological and epistemological structures such as umm, Bukm, and Umya, embodies unparalleled scientific metrics that render it a hypermodern text. If introduced within secular scientific communities, its value and esteemed position would become evident.
The Qur'an is akin to a treasure whose brilliance dazzles the eyes whenever it is unveiled to the global audience.
Neglecting the scientific capacities of the Holy Qur'an is analogous to losing the key that opens the doors of knowledge. If these capacities are elucidated in scientific environments, the Qur'an's status as a pioneering source in humanities and psychology becomes manifest.
This negligence is like disregarding a light capable of illuminating the darkness of ignorance.
The sequence of the attributes umm, Bukm, and Umya differs between this world and the hereafter. In this world, a human first hears, then speaks, and ultimately sees; however, in the hereafter, owing to the distinct epistemic vessel, this sequence is altered. This difference arises from the disparate natures of the world (a vessel of limitation) and the hereafter (a vessel of truths manifestation).
This difference resembles two perspectives of a mountain: in this world, only the shadow of truth is visible, whereas in the hereafter, the truth itself is unveiled.
The attributes umm, Bukm, and Umya do not signify congenital defects or epistemic dead-ends, but rather contingencies subject to correction. This perspective aligns with modern scientific advancements such as medical technologies for sensory defect treatments.
This possibility is like a seed which, when planted in fertile soil, can grow into a robust tree.
The phrase فَهُمْ لَا يَرْجِعُونَ does not imply the impossibility of return, but rather a contingency, affirming that return to guidance is possible for all. This view corresponds with the verse إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ (Al-Qaa: 56, translation: "You cannot guide whom you love, but God guides whom He wills"), which links guidance to divine will while negating dead-ends.
The Qur'an is like a door open to every seeker of guidance, even if they are lost in the darkness of misguidance.
Even the most misguided individuals, such as hypocrites or disbelievers, are guidable, provided an appropriate environment and tools are established. This outlook presents the Qur'an as a source of hope, excluding no one from the circle of guidance.
This potential is like rain falling upon all lands, where suitable soil fosters the growth of flowers of guidance.
Religious science, for resolving societal issues in psychology, ethics, and theology, requires scientific laboratories. These laboratories can examine the impact of Qur'anic verses on behavioural reform, even among the misguided.
Religious science is like a tree that cannot bear fruit of knowledge without the soil of experimentation and experience.
Religious science should shift from traditional oratory and pedagogical focuses to the production of practical and experimental knowledge. This transition facilitates addressing societal challenges in religious, psychological, and ethical dimensions.
Oratory-centrism is akin to water stagnant in a brook of knowledge, losing its clarity through immobility.
The Holy Qur'an, by presenting psychological and epistemological models, aligns with modern sciences such as psychology, genetics, and medicine. For instance, the possibility of rectifying sensory deficiencies through medical technologies is consonant with the Qur'anic view on correcting contingent deficiencies.
This congruence acts as a bridge connecting the Qur'an to modern sciences and revealing its scientific value.
Qur'anic verses such as umm, Bukm, and Umya can be applied in experimental environments to reform behaviours, even of the misguided. This application necessitates establishing camps and scientific laboratories.
This application resembles a medicine which, upon precise testing, can cure spiritual and ethical ailments.
The interpretation of verse eighteen of Surah Al-Baqarah, focusing on صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَرْجِعُونَ, reveals the psychological and epistemological depth of the Holy Qur'an in analysing the perceptual blockage of the hypocrites. This verse, by introducing a staged model of perception (hearing, speech, vision), elucidates the hypocrites incapacity to receive and comprehend truth. The distinction in the order of attributes between this world and the hereafter, the negation of congenital defects, and the possibility of correcting deficiencies, position the Qur'an as a pioneering text aligned with modern sciences. The call for producing practical knowledge in religious science, the rejection of despair and dead-ends in guidance, and the emphasis on the application of verses in behavioural reform are among the achievements of this interpretation. The Holy Qur'an, endowed with scientific metrics and a capacity for hope, paves the way for deeper research in psychology and religious sciences. This interpretation serves as a light illuminating the darkness of epistemic blockage and invites researchers to contemplate the Qur'ans infinite capacities.
Supervised by Sadegh Khademi
