الفهرس 
مقدمةيوجد فقط 14 صفحة متاحة للعرض العام
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المستخلص
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The issue of ”Good’s vision” in Islam is one of the issues of the
invisible world relating to Doomsday. It was and is stiIl a controversial
point. It was mentioned in the Koranic text and was proved by wellestablished
traditions. But reason, when confronting the religious text,
generated, when dealing with the issue of Vision, a lot of differences
between the attitudes of the Islamic thinkers, even between the groups of
each attitudes, as occurred between the Scholars where complete conflict
occurred in the results. Perhaps the major effect in creating this conflict
was the illogical correlation between the program and the ideology of each
group. Inevitably, results were according to the assigned ideologies. This
led to a program of a mono-view far from the complete dimension
inclusiveness of the Vision issue.
* Since the studies that dealt with the principles of belief did not
concentrate on the Vision issue, the appearance of claims denying the pure
tradition (Sunna) and the implications it carries concerning disregarding
Koran and religion, the conflict between the Moslems’ attitudes concerning
the clear-cut Koranic verses, the resulting conflicts and varied judgements
between Islamic thinkers that were reflected on the private and the public
together, as the goal was to consolidate the principles and branches of
religion, and as the purpose was the appearance of an inclusive program to
comprehend and to analyze the Vision issue from a complete dimensional
perspective paying attention to the positive scientific requirements’
principles of Sharia, language data and necessities of reality. There was a
need for this analytical, critical and comparative study of the Vision of God
”Almighty” with the Islamic thinkers: Scholars, philosophers and Sufis.
* This study emancipated from the concept of Vision to designate it
linguistically and terminologically to show that there were constructional
and functional relations between Vision and several linguistic concepts
like: feeling, eyesight, inspection, acquaintance, watching, perception,
viewing, and that complete Vision includes several stages proved by the
criteria of language, mind, experimental science and philosophy. It
includes:
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- The job performance mechanism in the acute sense of the eye.
- The activity of the brain centers in the mind
- Heart movement in harmony with this activity and the feeling that
follows
- Conscience emotion and its merging with this heart, mental and
sensational movement.
- Psycho-physical collaboration of visual preoccupation
They represent successive dimensions or perhaps intertwined vision.
The suspected synonymy in the vocabulary indicative of Vision is not a
verbal synonymy, but it expresses a relation between such vocabulary and
the word ”Vision”.
* Since the concept of ”Almighty God’s Vision” may be understood
in several meanings, the research, which refers to them all, concentrates on
the God’s Vision on Doomsday. The safe entry to the analysis of the Vision
issue is through the induction of the Koranic text from the Koran and from
the correct tradition (Sunna). The research concluded that the mechanisms
relating to ”Almighty God’s Vision” on Doomsday are from similarities.
The external sense of some of them shows the possibility of Vision, but the
rest denies that. Some Koranic verses do not superficially state the
possibility or the non-possibility of the Vision. Some reliable traditions of
the sublime Sunna assure the occurrence of the Vision, but the Islamic
mind confronted with these texts and governed by a pre-prepared doctrine
formed the system with each ideological attitude to deduce its belief in the
Vision. Perhaps, due to this, the mono, not the comprehensive, view
overcomes this deduction.
* Many Islamic Scholars, headed by the Sunna, Al-Ashaera, Al-
Matridia and supported by Al-Salafiyoun and many Shiahs and Al-
Karamiya believed in the visual Vision. But Al-Muatazila, Al-Zaydiya, AIKhawarig
(Dissidents) and Al-Margiaa believed in the heart’s Vision. They
avoided mentioning inspection of the Vision bewaring falling in
assimilation and embodiment which reached some of the claimants of
observation. The philosophical impression overcomes the Islamic
philosophers’ theory of Vision. They just accepted the pure mental aspect
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of the Vision. Their theory was colored with an apparent touch of Sufism.
The Sufis emphasized the tasteful Vision which was approved by the
tasteful approach, but the Sufi experiment is characterized by the individual
experiment and the private language expressive of their conditions to attain
this Vision.
* Each ideological attitude in Islam, in order to prove the soundness of
its doctrine, resorted to all mental and traditional proofs and sited the
evidences that strengthen its belief in Vision and refuted the others’ beliefs.
It submitted the statements that prove the soundness of its deductions. The
difference between their attitudes is in the system and the doctrine together.
The Scholars used the statements which they considered intuitive and
sound by themselves. They are the religious texts from the Koran and
Sunna. In spite of that, the Scholars’ methods went apart and became
contradictory concerning the Vision due to procedural and doctrinal
concerns. In the meantime, philosophers freed their minds from the
statements affected by the Greek philosophical tendencies. Their belief in
the Vision was purely mental. The Sufis’ doctrines were affected by many
of their individual experiences. They were overwhelmed by numerous
gustative phenomena in the Vision, but void of clear distinction between
world Vision and doomsday Vision.
* The research concludes that the essence of disagreement between
Moslems in the issue of Vision is due to language. But this does not
disregard the effect of other political factors and numerous religious and
mental variables. The word ”Vision” gets its derivative and terminological
indication from the variables of reality, actual experimental science, mental
actions and what is accepted by divine revelation. Hence, language has
words that represent Vision in all its dimensions: sensory examination
image imprinting in the brain centers and its interpretation, the transfer of
its effect in the heart, the motivation of its suitable sensational movement
and the conscience harmony with the visible.
* The facts of resurrection, after life congregation, doomsday,
judgement and last day though they may be different from the criteria of
the witness in the world, of existence, they, according to sure divine justice,
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require a complete quiddity of Man through which, for it and in it the
significance of complete Vision on Doomsday is realized. This was
included in Koranic verses and confirmed traditions. Hence, we can deduce
that ideological attitudes in Islam, if we consider the issue of Vision as the
center around which these attitudes circled, have rested on the same
dimension from this center. But each of them is in a direction different
from the others.
* Such an understanding of the religious text and that monosystematic
view requires the appearance of a comprehensive system that,
when analyzing and comprehending the religious text, adopts the criteria of
science, reality variables, linguistic principles and revelation controls to
achieve a complete dimensional understanding of the issue of Almighty
God’s Vision and the issues of belief, in general. This is with the aim of
narrowing the gaps of differences and inconsistencies between the
ideological attitudes in Islam.