چکیده:
The issue of perceiving God in Islamic theology، philosophy and mysticism is very important. It seems that there is no concern regarding the consensus among the proponents and opponents of perceiving God by the visual sense، though mystics have made a lot of efforts to reconcile the visual perception and intuitive discernment. Of these efforts، a typical example can be found in the interpretation of these two verses from Najm chapter: “The heart did not deny what it saw” (11)، and “The gaze did not swerve، nor did it overstep the bounds” (17). These verses tell about the quality of the day when messenger of Islam meets Gabriel in his spiritual journey or his ascent to heaven. Among Muslim Mystics، Faraqāni in his Mashāriq al-Darari، insisting on the union between sight and mind، considers the second verse as a case of God’s perception with the mind rather than with the visual sense. Seyyed Heydar Amoli، also، by attributing the second verse to the second journey of so-called four-fold journeys، relates the visual sense to the returning position and from unity to multiplicity. In this course، the wayfarer sees، hears and speaks with the divine eye، ear and tongue. So، there is a kind of strong relation between sensory perception and intuition in Quran and mysticism.
خلاصه ماشینی:
The extensive use of this expression in the Quran includes seeing visible things with the physical eye, rational reasoning and cognition, and observing spiritual matters with the eye of the heart or the fuad and qalb.
(Ibid, 2/321) In this narration too, it is emphasized that the meaning of looking at God is not seeing through the eye, but rather awaiting the reward from Him. On the other hand, in the Holy Quran and narrations, a type of vision has been referred to in which unseen and non-material matters are perceived, and there is no need for the eye.
) However, the supreme example of this type of vision can be considered the seeing of unseen matters by the Prophet (pbuh) on the night of Mi'raj, which is referred to in the verse "ما کذب الفؤاد ما رأی".
Thus, this type of seeing means knowledge (Al-Tibyan fi Tafsir al-Quran, 9/426) or inward insight, where the word 'ru'yat' (vision) has been used for it based on creating a correspondence between the inward and sensory faculties.
(Al-Mizan fi Tafsir al-Quran, 29/19) The vision of God in this verse is also a type of heart-based observation and not a visual observation (Jami' al-Asrar wa Manba' al-Anwar, p.
(85/2)" However, Ibn Arabi, in his commentary on this verse, defines fu'ad as follows: "Fu'ad is a heart that has ascended to the station of witnessing (shuhud) in vision, such that it observes the Essence of Truth (Dhat al-Haqq) with all existing attributes in the reality of Truth.
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