Vision and consciousness
Vision and consciousness
A.
The sealed hearts and blinded eyes
When we observe society today, we witness a peculiar paradox: atheists
are often stereotyped as individuals consumed by existential terror, yet they
claim liberation from religious constraint. Believers, conversely, usually
attribute this fear to the absence of divine guidance. However, this analysis
fundamentally misunderstands the source of fear itself. The fear of death and
the unknown does not stem from the presence or absence of belief; it originates
from a deeper human condition: the lack of self-awareness and genuine
consciousness.
The Qur'an addresses this condition with striking clarity in Surah
Al-Baqarah (2:7):
[translate:خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ
وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ]
"Allah has set a seal upon their hearts and upon their hearing, and
over their vision is a veil; great is the penalty they (incur)." (Qur'an
2:7)
This verse does not describe a physical seal but rather a spiritual
consequence of deliberate heedlessness. The hearts become sealed, the ears
become closed, and the eyes become veiled—not because Allah arbitrarily
imprisons them, but because they have chosen the path of ignorance and
rejection through their own decisions. They see with their physical eyes but
cannot perceive the deeper meanings and signs around them.
The Qur'anic language beautifully distinguishes between two types of
vision: basar (outer sight) and basira (inner
vision or insight). This distinction is crucial to understanding why people can
be physically aware yet spiritually blind.
Basar refers
to the physical ability to see, the eyesight that perceives receptacles and
forms. Almost anyone can see a tree, a building, or another person.
However, basira, inner vision, refers to the ability to perceive
deeper meanings, truths, and the signs of Allah manifested in creation. This is
the vision that many people genuinely lack.
Consider Surah Al-An'am (6:104):
"There has come to you from your Lord an insight (basira). So
whoever sees will do so for the benefit of his own soul, and whoever is blind,
it will be to his detriment. And I am not a guardian over you." (Qur'an
6:104)
The verse speaks of basira, an inner vision and clarity that comes from divine guidance. This vision is a gift that some accept and others reject. The tragedy lies not in the presence of physical eyes but in the absence of this inner discernment.
B.
The root of fear: Lack of self-awareness
The fundamental source of human fear, whether expressed by atheists or
confused believers, is not theological but psychological and spiritual: the
absence of genuine self-awareness. When we are young or in our teenage years,
we lack the awareness to understand who we are, why we exist, and what our true
purpose is. This void naturally fills itself with anxiety and fear of the
unknown.
Knowing that one plus one equals two does not make one a mathematician.
Similarly, intellectually accepting a belief system without developing accurate
self-awareness does not transform the human heart. Belief requires practice,
meditation, and continuous self-examination. It is not a one-day achievement
but a lifelong practice of developing consciousness, as Islam calls it, muraqabah (watchfulness
and mindfulness).
The Prophet Muhammad (peace be upon him) captured this essence when he
said: "Whoever knows himself, knows his Lord." This
profound statement indicates that self-knowledge and divine knowledge are
inseparably connected. When we truly come to understand ourselves, our
weaknesses, desires, capacities, and spiritual nature, we simultaneously come
to understand the nature of our Creator.
C.
The crisis of modern consciousness
In the modern world, people experience profound disconnection from this
inner awareness. They see the world constantly, through screens, streets, and
social interactions, yet they visualise very little of it.
There is no pause for reflection, no moment of truly absorbing what one
observes. The eyes function, but consciousness does not follow. This is
precisely the condition of having basar without basira,
sight without vision.
This disconnection manifests as:
- Chronic anxiety and fear of the future
- Existential dread about death and meaning
- Compulsive behaviours to escape genuine self-reflection
- Moral confusion and lack of direction
- Inability to distinguish between temporary desires and lasting
values
Both atheists and culturally-Muslim individuals often suffer from this
same affliction. They may intellectually accept or reject religious frameworks,
but without cultivating consciousness through disciplined practice, both groups
remain trapped in the same existential uncertainty.
D.
True worship: Beyond the slavery of fear
One of the most significant misunderstandings within religious
communities is the conflation of worship with fear. Many people imagine that
believers worship Allah primarily out of terror of hellfire and punishment.
This conception reduces worship to slavery, a transactional, fear-based
relationship with the Divine.
The Qur'an presents a vastly different picture. In Surah Al-Baqarah
(38):
"There shall be no fear upon them, nor shall they grieve." (Qur'an
2:38)
This verse addresses the true believers, those who have developed
genuine consciousness and connection to Allah. They are promised freedom from
fear precisely because their relationship with the Divine has transcended the
level of servile terror.
The Prophet (peace be upon him) described three types of people who
worship:
- The slave of fear: One who worships Allah solely because he fears
punishment and hellfire. This person serves out of compulsion, like a
slave forced to obey.
- The merchant of rewards: One who worships Allah primarily to obtain
paradise and rewards. This person makes a trade with Allah, calculating the
benefit as a merchant would calculate profit.
- The free person: One who worships Allah out of respect, love, and
recognition of His perfection and majesty, expecting nothing in return but
the honour of serving the Most Excellent.
The third category represents the highest form of worship. This worship
is not born from fear but from a genuine consciousness of Allah's greatness and
from love. This person has developed taqwa, God-consciousness, which
is fundamentally different from mere fear.
The Islamic concept of taqwa is often mistranslated as
"fear of God," but this translation obscures a deeper meaning. Taqwa is
best understood as consciousness of Allah, a state of heightened
awareness of the Divine presence that manifests as reverence, caution against
wrongdoing, and love.
In Surah Al-Hujurat (49:13), Allah states:
"The mosthonouredd among you with Allah is the one with the most
Taqwa (the most conscious and aware of Him)." (Qur'an 49:13)
This verse establishes that the measure of human worth before Allah is
not wealth, lineage, nationality, or intellectual achievement; it is the depth
of one's consciousness of Allah. A poor person with profound taqwa stands
higher in the eyes of Allah than a wealthy person lacking this awareness.
The beauty of taqwa lies in its simultaneous
incorporation of fear, love, and hope. When one is truly conscious of Allah,
one fears to displease the Beloved (just as a lover fears losing the one he
loves), one loves His majesty and mercy, and one hopes for His favour and
forgiveness.
E.
The practice: Muraqabah and
self-cultivation
If true worship and consciousness are not achieved in one day, how does
one cultivate them? The Islamic path offers a transparent methodology: muraqaba,
mindful observation and self-awareness.
Muraqabah involves
several practices: The practice begins with remembering that Allah sees all our
thoughts, feelings, and actions. As stated in Surah Qaf (50:16):
"And We are closer to him than [his] jugular vein." (Qur'an
50:16)
This is not meant to inspire fear but rather to foster love and respect.
A lover naturally cares about being seen and approved by the beloved. Just as a
businessman reviews his accounts to understand his financial position, a
spiritual seeker must regularly examine his intentions, actions, and progress.
What are my true motivations? Where have I fallen short? What do I need to
improve?. The Qur'an repeatedly invites people to contemplate the natural
world, human existence, and the inner workings of consciousness itself. This
contemplation opens the basira, the inner eye, revealing the unity
and wisdom of the Creator.
Just as knowing that exercise builds physical strength does not create
fitness without actual practice, knowing Islamic principles does not develop
consciousness without living them. Regular prayer, fasting, giving charity, and
speaking truthfully are all practices that shape the human heart and build
awareness. Understanding Islamic teachings correctly is essential. Studying the
Qur'an, the teachings of the Prophet Muhammad (peace be upon him), and the
wisdom of Islamic scholars provides the framework for developing
consciousness.
F.
The freedom of love over the chains of fear
When consciousness truly develops, something remarkable occurs: fear
transforms into love, and servitude transforms into freedom. The person no
longer worships because he fears punishment; he worships because he recognises
the beauty, perfection, and worthiness of Allah. He obeys not from compulsion
but from a desire to please the One he loves.
This is why the Prophet Muhammad (peace be upon him) emphasised that the
best among people are those who are conscious of Allah (muttaqun). Not
because they fear most, but because they are most aware, most conscious, and
ultimately most free, free from the tyranny of base desires, worldly anxieties,
and the slavery of impulsive ego.
The Qur'an promises to such people:
"And whoever fears Allah, He will make for him a way out. And will
provide for him from where he does not expect. And whoever relies upon Allah, then
Allah is sufficient for him." (Qur'an 65:2-3)
This promise is not merely about material provision; it is about
spiritual liberation. The person who has developed consciousness of Allah finds
himself liberated from the paralysing fear that grips those without direction.
His life gains clarity, purpose, and peace.
G.
From seeing to visualising
The journey from basar (mere seeing) to basira (true
vision) is the journey from half-life to full humanity. It is the
transformation from moving through existence unconsciously to truly
experiencing it. Many of us live our entire lives with our eyes open yet our
minds asleep, seeing but never truly perceiving.
The cultivation of consciousness requires three essential ingredients:
· Intention (niyyah): We must
genuinely desire to understand ourselves and connect with the Divine. Without
sincere intention, no practice bears fruit.
· Discipline (riyadah):
Consciousness is not passive; it must be actively developed through consistent
practice, reflection, and correction.
· Guidance: We must seek genuine knowledge
and wisdom from credible sources. Without proper understanding, our efforts may
lead us astray.
When these three combine, transformation occurs. The person begins to
see not just with his eyes but with his heart. He perceives the signs of Allah
in a sunrise, in the complexity of the human body, in acts of kindness, and in
moments of difficulty that teach him lessons. His entire existence becomes a
book of revelation.
The highest expression of this consciousness is worship based purely on
respect and love, what we might call "worship as gratitude."
The person who reaches this station does not ask himself: "Will
Allah reward me if I do this?" or "Will Allah punish me if I neglect
that?" Instead, he asks: "What would please the One I love and
respect most? What would demonstrate my gratitude for the countless blessings I
have received?"
This is the person who gives charity not because he fears poverty, but
because he respects the rights of others and the justice of Allah. This is the
person who speaks truthfully, not because he fears hellfire, but because he
respects truth itself and the dignity of those he addresses. This is the person
who avoids cruelty not from fear of punishment, but because he loves mercy and
recognises the value of other sentient beings.
In this state, servitude paradoxically becomes perfect freedom. The
person is "enslaved" only to Allah, and this enslavement is the
greatest liberation, for it frees him from enslavement to his ego, to others'
opinions, to material desires, and to the fear that consumes the unconscious
masses.
H.
The vision we lack
The problem with modern society, atheistic or nominally religious, is
not primarily theological; it is psychological and spiritual. We have eyes but
lack vision. We are busy but lack awareness. We are alive but lack
consciousness.
The Qur'anic solution is not more fear but more consciousness. The path
is not blind adherence but thoughtful practice. The goal is not transactional
trading with the Divine but loving submission born of genuine understanding.
When we truly know ourselves, our potential, our weaknesses, our purpose,
we simultaneously know our Lord. When we develop consciousness through
consistent practice and reflection, fear naturally transforms into respect,
anxiety transforms into peace, and servitude transforms into the highest form
of freedom.
The seals upon hearts are not placed by Allah's arbitrary will; they are
placed by our own heedlessness. Yet these seals can be lifted. The veil over
the eyes can be removed. The journey from basar to basira,
from mere seeing to true vision, is available to all who sincerely seek it.
This is the vision that changes everything. This is the consciousness
that liberates. And this is the worship that transcends fear, the worship of
respect, love, and genuine freedom.
