and the Jahmiyyah (1). The possessor of a living heart joins his heart to the meanings of the Quran and finds them as though they had already been inscribed within him; he therefore recites it from memory.

Among people, however, are those whose readiness is not complete, whose hearts are not fully alert or wholly alive. Such a person needs a witness to distinguish for him between truth and falsehood, for the life of his heart, its light, and the soundness of his innate nature have not reached the level of the living, discerning heart. His path to guidance, then, is to give his ear entirely to the discourse and his heart to reflecting, pondering, and grasping its meanings, whereupon he will recognize that it is the truth.

The first state is that of one who has seen with his own eyes (2) what he was invited to and informed of; the second is that of one who knows the honesty of the informant, is certain of it, and says, “His report suffices me.” The latter is in the station of faith (iman), whereas the former is in the station of excellence (ihsan). The former has attained knowledge of certainty (ʿilm al-yaqīn) and his heart has risen from it to the rank of the eye of certainty (ʿayn al-yaqīn); the latter possesses the decisive affirmation that rescued him from disbelief and brought him into Islam.

The eye of certainty is of two kinds: one in this world and one in the Hereafter. What is obtained in this world stands in relation to the heart as the visible object stands to the eye. The unseen realities reported by the messengers will be beheld with physical sight in the Hereafter and with inner sight in this world; in both realms they constitute the eye of certainty.

Section

This surah gathers from the fundamentals of faith all that suffices, heals, and enriches.