of Nokounam Session 824
Surah Al-Imran, like a radiant gem within the treasury of the Holy Quran, serves as a profound guide for seekers of truth with its epistemic depth and broad scope of monotheistic, social, and cognitive themes. This Surah, with verses flowing like a crystal-clear spring of divine knowledge into receptive hearts, holds a special status among the Quranic chapters. The present lecture, focusing on the concept of "vision" (ruyah) in one of the verses of this Surah, opens a window towards a deeper understanding of human perception and its relation to insight and knowledge. This treatise aims to comprehensively and precisely elucidate various dimensions of vision from sensory perception to innate intuition employing a clear and dignified language supported by detailed analysis of verses and narrations.
One of the prominent verses of Surah Al-Imran, which forms the central focus of this lecture, alludes to the event of the Battle of Badr. This verse, with eloquence and depth, unveils the divine influence on visual and insightful perception:
يَرَوْنَهُمْ مِثْلَيْهِمْ رَأْيَ الْعَيْنِ ۚ وَاللَّهُ يُؤَيِّدُ بِنَصْرِهِ مَنْ يَشَاءُ ۗ إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِأُولِي الْأَبْصَارِ
"They saw them as twice their number by the eyes perception; and God supports with His victory whom He wills. Indeed, in that is a lesson for the possessors of vision."
This verse refers to a critical moment in the Battle of Badr where the believers, by divine assistance, perceived their enemies as fewer than their actual number, whereas the enemies saw the believers as twice their number. This disparity in perception pertains not merely to outward sight but to a deeper insight rooted in divine support. Vision here functions as a mirror that presents reality with a distinctive manifestation, offering a lesson to those endowed with insight.
Key Point: The concept of vision in the Holy Quran, mentioned approximately 326 times, is among the most complex and extensive epistemological subjects encompassing sensory perception to innate intuition.
The Quran, with about 326 references to visionincluding 8 related to dreams (true visions) and the rest concerning visual and insightful perceptionsprovides a comprehensive framework for understanding truth. This vastness signifies the importance of vision as a gateway to knowledge. Vision transcends mere external seeing to encompass perceptions ranging from sensory faculties to innate intuition, and from the created realm to the divine essence. This diversity resembles a river branching into many streams flowing towards the ocean of knowledge.
Quranic knowledge, like a star in the celestial realm of science, differentiates itself from common mysticism, which sometimes leans towards illusions and unscientific interpretations. Common mysticism may be caught in superficial and undocumented imaginations; however, Quranic knowledge is firmly rooted in divine verses and establishes a profound connection with human sciences, including psychology.
This distinction, like a clear line between truth and illusion, underscores the necessity of a scientific and precise approach to Quranic exegesis. Quranic knowledge, relying on scriptural evidence and logic, avoids popular dispersions and paves a steadfast path towards understanding divine realities.
In the epistemic system of the Holy Quran, vision is divided into two realms: the visionary (r), the active perceiver employing various modes (sensory, rational, intuitive) to gaze upon truth; and the perceived (mar), the object of perception encompassing external matters from the heavens and the earth to corporeal and metaphysical beings.
An individual may perceive an object in multiple ways: sometimes with the sensory eye, sometimes with reason, sometimes with instruments, or without them. This diversity, like varied colours in a painting, enriches human perception. Limitation in knowledge and understanding of realities results from a deficiency in types of vision. A person who confines themselves to sensory sight is like a traveller walking in darkness, deprived of the light of truth.
Deficiency in various types of vision leads to diminished knowledge and an inability to encompass truths. A person with restricted vision cannot attain the profundity of truth. This limitation acts like a lock on the doors of knowledge, which can only be opened through nurturing diverse perceptions.
For example, if one only views the world through sensory eyes while neglecting rational or intuitive vision, their knowledge degrades to a superficial level. This issue highlights the necessity for educational systems that cultivate diverse visions within individuals.
Vision resembles the writing of a word that can be inscribed in various styles: Nastaliq, Shekasteh, large or small. Similarly, an object can be perceived in different forms: sensory, rational, or intuitive. This diversity demonstrates the limitless capacity of human perception. Just as a calligrapher creates a unique work with diverse pens, a human being, through varied visions, approaches a closer understanding of truth.
Limitations in these perceptions often result from ineffective educational systems or cultural barriers that, like walls, block the path towards the light of knowledge.
Key Point: Vision begins with sensory perception and extends through creative, essential, active, attributive, and innate stages, each opening a window to deeper knowledge.
Vision is a journey from sensation towards essence. At its lowest level lies sensory vision, observing objects with the external eye. Subsequently, creative (khilq), essential (haqq), active (fil), attributive (sift), and ultimately innate (dht) visions guide one towards comprehending divine truth. This hierarchy acts as a ladder elevating the human spirit to the peaks of knowledge.
Verses such as "So when you see any human being, say: 'Indeed, I have vowed fasting to the Most Merciful'" (Maryam 19:26) indicate that vision spans various levels, from human perception to divine intuition.
The vision of the believer is accompanied by faith and goodness and sometimes extends to the angels. In contrast, the vision of the unbeliever is one of denial and torment, like a fire burning the heart. The pivotal verse in Surah Al-Imran, يَرَوْنَهُمْ مِثْلَيْهِمْ رَأْيَ الْعَيْنِ, exemplifies this difference wherein unbelievers, due to limited perception, see reality in a distorted manner.
Faithful vision is accompanied by truth-seeking and freedom, yielding positive consequences, whereas the vision of the disbeliever, due to lack of insight, leads to fear and misguidance.
Dream (true vision) is a type of vision described in narrations as a component of prophethood:
الرؤيا الصالحة جزء من ستين جزء من النبوة
"True dreams are one part of sixty parts of prophethood."
This narration considers dreams as a prelude to receiving divine knowledge. Prophets, at the onset of their mission, were prepared to receive revelation through true dreams. This type of vision acts as a bridge from the sensory realm to the realm of meaning.
At certain historical junctures, religious knowledge has shifted its focus from knowledge and cultivation of vision towards external and livelihood-related matters. This deviation has led to a reduction in scientific and epistemic depth. For example, in some periods, due to economic necessities, religious education shifted from knowledge-centredness to pulpit-centredness, casting a shadow over the light of science.
This challenge underscores the need to reconsider religious educational systems to foster various types of vision, from sensory to intuitive, among seekers of knowledge.
Key Point: Self-knowledge, as a fundamental pillar in religious knowledge, guides humans to cultivate diverse visions and transitions from superficial clichs to genuine faith.
Self-knowledge is like a mirror that acquaints one with their inner truth. A seeker of religious knowledge must dedicate time daily to reflect upon themselves to recognise their various visions. This process elevates them from superficiality towards deep, effective faith.
Religious knowledge has sometimes remained silent in the face of global atrocities such as wars and injustices. This silence contradicts the spirit of religious truth-seeking and stems from limited vision and insight. Religious knowledge must, by cultivating perceptions, take a stance against global oppressions and, like a lamp, illuminate the path towards justice and truth.
Vision is divided into various types: psychological (causative, stimulative, satanic, merciful), rational, scientific, revelatory, heart-based, secret, and hidden. Even a six-month-old infant possesses psychological visions, which in traditional culture were strengthened by placing the Holy Quran above their head.
This classification resembles a map depicting the complexity of human perception. Each type of vision opens a window to understanding a portion of truth, and nurturing these perceptions guides humans towards epistemic perfection.
Visions include illusory, figurative, real, corporeal, metaphysical, and divine types. Illusory visions mislead a person, whereas real vision, like a light, reveals divine truth. This diversity reflects the extensive epistemological scope of the Holy Quran.
God, as the truth of human existence, is perceivable. Verses such as "So when you see any human being" (Maryam 19:26) and similar ones emphasize this possibility. The vision of God is not only possible but also the most accessible type of vision, contingent upon spiritual readiness and purification of the soul.
Key Point: The Holy Quran, beyond being a recited book, is an engineered and epistemological map that, with 326 references to vision, reveals the pathways to perceiving truth.
The Holy Quran, like an industrial and engineering manual, offers a comprehensive blueprint for epistemology. This divine book, by referencing 326 instances of vision from sensory to innate, guides humanity through diverse methods of perceiving truth. This perspective underscores the necessity of re-examining the Quran using modern scientific tools.
Common mysticism, which sometimes leans toward appearances and fantasies, lacks epistemological value. The true mystic, like a bride during the Night of Ascension, is accompanied moment-by-moment by divine intuition. This critique stresses the need to return to Quranic knowledge rooted in divine verses and insight.
Surah Al-Imran, with emphasis on the concept of vision, introduces one of the deepest epistemological discussions within the Holy Quran. This lecture, through analysis of the pivotal verse and examination of 326 instances of vision in the Quran, demonstrated that human perception, from sensory to intuitive, plays a central role in understanding religious and social truths. The distinction between Quranic knowledge and common mysticism, critique of challenges facing religious knowledge, emphasis on self-knowledge, and the necessity of attention to global issues are key themes of this interpretation. The Holy Quran, as an engineered and epistemological book, by presenting a comprehensive map for perceiving truth, guides
