of Nokounam, may his sanctity be preserved (Session 1809)
The concept of seeing in the Holy Quran, akin to a precious gate, opens a portal towards divine knowledge and spiritual vision. This concept, which appears in various verses with profound and multifaceted semantic layers, is not confined merely to visual perception by the physical eye, but rather encompasses inner spiritual vision, heartfelt cognition, and the understanding of the reality of existence. Seeing, like a mirror reflecting the light of the Truth, invites humankind to contemplate divine signs present in the material world, the self, the heart, and the unseen realms. This treatise, relying on verses from the chapters of Al-Hadid, Al-Arf, Al-Anm, Ynus, Al-Anfl, Al-Baqarah, Al-Marij, Al-Isr, and Ysuf, undertakes a comprehensive and profound exploration of this concept. Its objective is to elucidate the diverse dimensions of seeing and its connection with knowledge, piety, and religious deduction, thereby guiding the reader towards a deeper understanding of the essence of the Quranic verses.
Seeing in the Holy Quran is a multifaceted concept encompassing both apparent perception and inner spiritual vision. This notion, like a gem concealed within the shell of the verses, requires systematic and profound research. A merely narrational approach, which settles for the repetition of traditions without analysis, cannot do justice to this concept. As religious scholars have emphasised, the understanding of seeing necessitates an experiential and investigative trial, akin to a spiritual laboratory where the truth is scrutinised. Such exploration not only aids in elucidating the verses but also directs humanity towards perceiving divine signs within the universe of existence.
One of the manifestations of seeing in the Holy Quran is revealed in the fourth verse of Srah Al-Hadid:
إِنَّكَ تَرَى الْأَرْضَ خَاشِعَةً
Indeed, you see the earth humbled.
This verse invites humankind to reflect upon the states of the earth. The earths submissiveness sometimes indicates its death and desiccation, and at other times its vitality and flourishing. The addressee of the verse is all people, including the Prophet (peace be upon him), who himself is a human among humans. The earths submission acts as a mirror reflecting the transformations of nature; an earth that is lifeless and dry at times, and at others, revived by spring blossoms. This seeing is not possible merely with the physical eye, but requires a profound gaze that perceives divine signs within the cycle of life and death of nature.
Analysis of this verse demonstrates that the seeing of the submissive earth is an invitation to contemplate divine signs. Submission appears to be a state assumed by the earth in the presence of divine greatness; a condition which may allude to apparent death or spiritual transformations. This seeing guides humanity towards a deeper understanding of the system of creation and its connection with divine knowledge.
The twelfth verse of Srah Al-Hadid depicts another manifestation of seeing:
يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ يَسْعَىٰ نُورُهُمْ بَيْنَ أَيْدِيهِمْ
The Day when you will see the believing men and believing women, their light proceeding before them.
This verse refers to the seeing of a light that guides the believers on the Day of Resurrection, as if it is a lamp illuminating their path ahead. This light, like a divine torch, can be experienced not only in the hereafter but also in this world as an inner spiritual vision. As religious scholars have expressed, the internal energy of humans, manifested in forms such as calories or rays within the body, may represent an aspect of this light. This light appears to be a spark arising from piety and faith, illuminating the way for the believer.
Contrary to the view held by some who attribute this light solely to the hereafter, the analysis of the verse reveals that seeing this light in the present world is also possible. A believing person, through purification of the soul and piety, can perceive this light within their heart, as if it were a lamp lighting their path ahead. This spiritual vision requires readiness and is free from the distractions and attachments of the material world.
One of the deepest manifestations of seeing in the Holy Quran is embodied in the 143rd verse of Srah Al-Arf:
وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ ۚ قَالَ لَنْ تَرَانِي
And when Moses came to Our appointed time and his Lord spoke to him, he said: My Lord, show me Yourself so that I may look at You. He said: You will not see Me.
The request of Prophet Moses (peace be upon him) to see the Divine is like a yearning arising from the depth of the mystics soul. The divine response, You will not see Me, is not an absolute negation of seeing but indicates Mosess limited capacity at that moment. God, with His boundless mercy, guides him towards another test:
فَانْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي
Look at the mountain, and if it remains firm in its place, then you will see Me.
This verse opens a window towards the truth of human limitations. Moses (peace be upon him), despite his exalted prophetic station, lacked at that moment the capacity for direct divine vision. God, with His grace, invited him to contemplate the
