The subject of divine knowledge and the vision of God constitutes one of the fundamental issues in Qur'anic sciences. Due to its depth and complexity, it necessitates precise investigation based strictly on the Qur'anic texts. Verse 55 of Surah Al-Baqarah, by presenting the request of the Children of Israel to witness God manifestly, opens a gateway towards understanding the levels of faith, the diversity of knowledge, and the possibility of divine vision. This treatise, adopting a scientific and systematic approach, analyses this verse and its related matters. By integrating the lecture content and exegetical analyses, it endeavours to offer a comprehensive and exalted interpretation that satisfies the needs of erudite audiences. The structure of this work is arranged in such a way that, while preserving all details, it conveys the concepts cohesively and attractively with fluent and literary language.
In examining the subject of divine vision, analyses must be conducted solely Qur'anic text, avoiding influence from the views of theologians, philosophers, or mystics. This approach prevents deviations arising from personal preferences and maintains knowledge within the framework of divine revelation. The Holy Qur'an, as the principal source of divine knowledge, offers multiple ways to recognise God, each suitable to human capacities.
Divine knowledge can be attained through various routes such as devotion, imitation, inquiry, and vision. Each of these pathways can lead to faith depending on an individual's aptitude, divine favour, and environment. The Qur'an invites reflection upon its verses, such as observing nature or the behaviour of believers, thereby presenting simple and tangible methods for faith. This diversity demonstrates God's boundless mercy, which opens the gateway of knowledge to all humans regardless of their abilities.
Contrary to certain views that confine faith to inquiry or complex methods, imitative faith suffices for a Muslim. The Qur'an, emphasising the simplicity of faith, such as the call to confess "Ql L Ilha Ill Llh Tuf'lih" (Say: There is no deity but God, and you shall prosper), demonstrates that faith through the simplest routes can also lead to salvation. This simplicity relieves the burden on people and renders faith accessible to all.
Some religious scholarly works that deem imitative faith insufficient lack Qur'anic foundation and cause alienation of people from religion. These views impose unnecessary barriers, distancing from the simplicity and mercy inherent in Qur'anic faith, thereby diverting people from monotheism. The Qur'an, emphasising equality of faith across social strata, shows that there is no difference between the faith of the scholar and the layman, rural or urban.
وَإِذْ قُلْتُمْ يَا مُوسَىٰ لَنْ نُؤْمِنَ لَكَ حَتَّىٰ نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْكُمُ الصَّاعِقَةُ وَأَنْتُمْ تَنْظُرُونَ
And when you said, "O Moses, we will never believe you until we see Allah manifestly," then the thunderbolt seized you while you were looking on.
This verse refers to the request of the Children of Israel for a manifest vision of God and its consequence, namely the descent of the thunderbolt. This request, articulated with a tone of limitation and conditionality for faith, resulted in divine punishment, whilst simultaneously demonstrating the possibility of vision within the realm of divine action.
There exists no evidence in the Holy Qur'an for the impossibility of divine vision. Vision, contingent upon the levels of knowledge and individual capacities, is possible and manifests in various degreesfrom actual vision to descriptive and essential vision. The Children of Israel in this verse witnessed God within the realm of action (the thunderbolt), which due to their impertinence and conditional stance resulted in death. In contrast, Prophet Moses (peace be upon him), in verse 143 of Surah Al-A'raf, requested vision and was met with a manifestation of divine beauty that caused him to faint.
Divine manifestation appears in two aspects: the beautiful (Jamali) and the majestic (Jalali). The beautiful manifestation, as experienced by Prophet Moses (peace be upon him), led to fainting, whereas the majestic manifestation, which befell the Children of Israel, resulted in their death. This distinction stems from the exalted station of Moses and the impertinence of the Children of Israel. The thunderbolt, as a vessel of majestic action, was a manifestation of God's power that encompassed the Children of Israel.
The request of the Children of Israel for vision, though initially valid, was punished due to its limiting and conditional tone ("We will never believe you until we see Allah manifestly"). This impertinence originated from their ignorance of knowledge levels or a corporeal conception of God. God, by sending the thunderbolt, both punished them and fulfilled their request within the realm of majestic action.
The Holy Qur'an continues the verse by saying:
ثُمَّ بَعَثْنَاكُمْ مِنْ بَعْدِ مَوْتِكُمْ
Then We raised you up after your death.
This resurrection signifies divine mercy and a renewed opportunity for guidance. By reviving the Children of Israel, God demonstrated that His mercy remains open even after punishment.
Some religious scholarly works, by insisting on the necessity of inquiry for faith, have created unnecessary obstacles for the people. These views, deeming imitative faith insufficient, lack Qur'anic basis and cause estrangement from religion. The Qur'an, by advocating the simplicity of faith, shows that even the simplest individuals can believe in God.
Certain philosophers, by claiming the self-evidence of God's existence, resort to imitation and lack valid reasoning. Due to their abstract nature, such claims seldom aid general understanding and diverge from the simplicity of Qur'anic knowledge. The fundamental question in proving God's existence is whether the universe is a phenomenon or a creation. This question demands precise Qur'anic analysis, whereas philosophical discussions such as the notions of creation and eternality often fail to reach conclusive results.
Cognitive guidance must proceed through Ahl al-Bayt (peace be upon them), not through unauthenticated sources such as philosophers or historical figures. Nahj al-Balagha and Sahifa Sajjadiya, as authentic sources of knowledge, provide profound and pure pathways for understanding God. Contrary to some mystical poetry that reduces love to madness, mysticism based on Ahl al-Bayt regards love as the blossoming of intellect and the perfection of cognition.
Some narrations, such as the claim of the intoxication of Amir al-Mu'minin (peace be upon him), were fabricated to undermine the status of Ahl al-Bayt (peace be upon them). These distortions form part of historical efforts to weaken their authority and require purification. Figures such as Anushirwan, introduced as just, lack Qur'anic justice and cannot serve as models for guidance.
Divine nearness comprises various levels, ranging from conceptual and exemplified nearness to intellectual, nafsani (soulful), heartfelt, and perceptual nearness. Each individual attains a certain degree of nearness depending on capacity and divine favour. The Qur'an, through the verse
emphasises the diversity of human knowledge. This diversity reflects the flexibility of the Qur'anic system in responding to individual differences.
The verse
refers to the vision of God by the Holy Prophet (peace be upon him) at an elevated level. This vision denotes the pinnacle of prophetic knowledge and confirms the possibility of perceiving God in special degrees.
The Holy Qur'an possesses infinite epistemic capacities that, through reflection, open new paths for recognising God. The verse
in the description of Laylat al-Qadr emphasises the infinite epistemic and spiritual capacity of particular moments.
The analysis of verse 55 of Surah Al-Baqarah and the related issues of divine knowledge and vision reveal the depth and richness of the Qur'anic epistemic system. This verse, by presenting the request of the Children of Israel and its consequence, clarifies several key points: firstly, the diversity and simplicity of divine knowledge pathways, encompassing imitation to vision; secondly, the sufficiency of imitative faith and the critique of restrictive views; thirdly, the possibility of divine vision in various degrees, from actual manifestations to essential reality; fourthly, the importance of reverence before God and the consequences of impertinence; and fifthly, the necessity of returning to the authority of Ahl al-Bayt (peace be upon them) for cognitive guidance. This work, by integrating lecture content and exegetical analyses, aimed to provide a scientific and exalted interpretation that, while preserving all details, delivers concepts with fluent and literary language suitable for erudite audiences. Ultimately, this study emphasises the need to purify knowledge from unauthenticated perspectives and to utilise the infinite capacities of the Qur'an.
Supervised by Sadegh Khademi
