The Holy Qur'an, like a pure and boundless spring, presents divine knowledge to humanity in the form of words and concepts. The vocabulary of this heavenly book carries not only apparent meanings but also profound epistemological and theological layers. Reflecting upon these layers guides man towards the understanding of truth and proximity to the Most Honoured Divine Essence. In this treatise, three key termsNazar (reflection), Ra'y (opinion/perception), and Ilm (knowledge)are examined within the Holy Qur'an. Their application in Surah Al-Imran and their connection with the concept of the Qur'an's neglect in Surah Al-Furqan are explored. This examination aims to elucidate the epistemological system of the Holy Qur'an, inviting humanity to contemplation of the verses and liberation from heedlessness and neglect. The present writing, with an organised structure and rich content, seeks to provide a profound and comprehensive analysis of these terms and their implications for guidance and knowledge.
The term "Nazar" and its derivatives, employed 138 times in the Holy Qur'an, constitute one of the principal pillars of the semantic system of this heavenly book. This word, like a window towards perception, is used in various meanings such as looking, attention, precision, wonder, reconsideration, denial, announcement, and expression. Each of these meanings, depending on the context of the verse, opens a window towards the comprehension of divine signs and celestial knowledge.
For instance, in a verse from Surah 'Abasa, God invites man to reflect upon divine blessings:
"So let man look to his food." (Surah 'Abasa, 24)
This verse summons man to contemplation upon the system of creation and divine blessings. "Nazar" in this context is not only external viewing but also deep contemplation on divine wisdom and mercy that leads man to amazement and gratitude. In Surah At-Tawbah, the term "Nazar" is used in the sense of wonder and doubt:
"And when a surah is revealed, some of them look at others." (Surah At-Tawbah, 127)
This verse portrays the hypocrites' reaction to the revelation of divine verses, which is accompanied by wonder and doubt. This semantic variety indicates the lexical richness of the Holy Qur'an and the flexibility of "Nazar" in conveying epistemic and emotional concepts. In Surah Al-Imran, the word appears in another verse:
"So look to the effects of the mercy of Allah." (Surah Al-Imran, 137)
This verse invites man to reflect on the signs of divine mercy, which, beyond mere external observation, means deep and epistemic comprehension. This kind of gaze has an inseparable connection with the concept of "insight," since epistemic "Nazar" is a bridge towards faith and deeper knowledge.
The term "Nazar" in the Holy Qur'an is not merely an outward look but a journey of knowledge towards the truth. This word invites man towards precision, innovation, and discovery. For example, in another verse, God calls man to reflect on his own creation:
"So let man observe from what he was created." (Surah At-Tariq, 5)
This invitation to contemplation directs man towards the discovery of the mysteries of creation and the wonders of origination. "Nazar" in this context is like a torch that dispels the darkness of ignorance and guides man towards the light of knowledge. This term, in verses such as "Do they not look into the kingdom of the heavens and the earth?" (Surah Al-A'raf, 185), calls man to explore the dominion of the heavens and the earth, which is a sign of divine greatness and the wise system of creation.
The term "Nazar" in the Holy Qur'an is like a key that opens the doors of knowledge and insight. This word, with its semantic diversityfrom attention and precision to wonder and reconsiderationguides man towards contemplation on divine signs and the marks of creation. In Surah Al-Imran, "Nazar" is an invitation to the knowledge of divine mercy and the wise system of creation that guides man from heedlessness towards insight.
The term "Ra'y" is used 291 times in the Holy Qur'an and means outward or inward seeing, often accompanied by sensory or intuitive perception. Compared to "Nazar," it emphasises more the direct and objective observation, whereas "Nazar" refers to reflection and contemplation. "Ra'y" is like a mirror that shows man the apparent and hidden realities, but this observation is sometimes accompanied by judgement or illusion.
In Surah Al-Imran, this term appears in a key verse:
"There was for you a sign in the two armies that met: one fighting in the cause of Allah and the other disbelieving, they saw them as twice their number by the eye's perception." (Surah Al-Imran, 13)
This verse refers to the sensory perception in the Battle of Badr, where the disbelievers, due to divine intervention, saw their enemies doubled. This observation is not only sensory but accompanied by the divine effect on human perception.
The distinction between "Ra'y" and "Nazar" in the Holy Qur'an reveals different layers of human perception. "Ra'y" refers to observation that may be accompanied by illusion or judgement, while "Nazar" calls man to reflection and deeper analysis. For example, in a verse from Surah Yusuf, "Ra'y" means witnessing the divine proof:
"If he had not seen the proof of his Lord." (Surah Yusuf, 24)
This verse refers to the visionary witness of Prophet Yusuf (Joseph) to divine evidence which prevented him from sinning. This type of "Ra'y," beyond outward observation, indicates an inner and epistemic witnessing that guides man towards truth.
The term "Ra'y" in the Holy Qur'an serves as a bridge between sensory perception and inner witnessing. It guides man towards the observation of apparent and hidden realities but without deep reflection ("Nazar"), it may lead to illusion or erroneous judgement. In Surah Al-Imran, "Ra'y" refers to the role of sensory perception in strengthening faith or inducing fear in disbelievers, indicating the influence of divine power on human perception.
The term "Ilm" in the Holy Qur'an means knowledge, awareness, and cognition, and is one of the main pillars of the epistemological system of this heavenly book. This word is like a light that dispels the darkness of ignorance and guides man towards truth and piety. In Surah Al-Imran, "Ilm" appears in a key verse:
"Allah bears witness that there is no deity except Him, and the angels and those endowed with knowledge also bear witness to justice." (Surah Al-Imran, 18)
In this verse, "those endowed with knowledge" are mentioned alongside God and angels as witnesses to monotheism, indicating the exalted status of knowledge in the divine system. Here, "Ilm" means profound and conscious cognition of divine unity and justice.
In another verse of Surah Al-Imran, the role of knowledge in understanding the allegorical verses is highlighted:
"None knows its interpretation except Allah and those firmly grounded in knowledge." (Sur
