The concept of faith, regarded as a brilliant gem in the constellation of Quranic knowledge, holds a position of utmost exaltation. This concept, which is beautifully manifested in verse three of Surah Al-Baqarah, serves as the focal point for profound theological, philosophical, and psychological reflections. The noble verse:
الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ
(Those who believe in the unseen, establish prayer, and spend out of what We have provided for them)
functions as a guiding lamp, introducing faith as a spiritual and dynamic attribute inseparably linked to knowledge and action. This exegesis, adopting a scientific and specialised approach, endeavours to meticulously and profoundly explore the facets of this concept. The objective is to present a coherent explanation of faith and its levels that simultaneously addresses the theoretical needs of researchers and provides a practical and social framework for comprehending this concept.
Faith has long been the centre of attention for thinkers and religious scholars, examined in scattered and sometimes fragmented manners within theological, philosophical, and mystical texts over more than a millennium. These discussions, which occasionally resulted in theoretical disputes and even practical conflicts, demonstrate the pivotal significance of faith in belief systems and its profound influence on social and intellectual relations. The diversity of perspectives, on the one hand, reflects the richness of this concept and, on the other, underscores the necessity for a coherent and scientific explanatory framework.
A comprehensive yet unstructured study of books and traditions concerning faith is akin to a purposeless journey across a sea of words time-consuming and devoid of worthwhile outcomes. This dispersion, which sometimes leads to confusion, reveals the need for a purposeful and scientific approach to deeply understand faith. Instead of being overwhelmed by a multitude of statements, one must pursue a comprehensive and methodical critique of previous viewpoints.
Two complementary paths are proposed for understanding faith: first, the theological and doctrinal analysis of faith by exploring all its dimensions and characteristics; second, the critique of antecedent expressions and perspectives, including the works of Al-Ghazali and Mulla Sadra, summarised coherently. This dual method, like two wings, enables the ascent toward a profound and unblemished comprehension of faith.
Faith is a spiritual and abstract attribute deeply rooted in human existence. It is neither composed solely of knowledge and action nor merely knowledge or action alone. Faith, like a clear spring, originates from knowledge and culminates in action; however, its essence is an existential state formed within the soul of the human being.
Knowledge, as a seed that fertilises the fertile soil of faith, is a prerequisite for the actualisation of faith. Without awareness and cognition, faith does not bear fruit, and the ignorant person is deprived of true faith. The absence of knowledge transforms faith into prejudice, rigidity, or compounded ignorance, which diverges from the reality of faith.
Righteous deeds are the fruit borne from the tree of faith. True faith, as a dynamic current, propels the individual towards action and conduct. The absence of action is an indicator of deficiency in faith or its epistemic foundations. If faith stems from knowledge and awareness, it inevitably leads to righteous deeds.
Certain narrations divide faith into three parts: belief, verbal confession, and action. Although this categorisation may appear simplistic, it requires reconsideration from a theological standpoint to free itself from ambiguities and historical conflations. Faith is a unified attribute; verbal confession indicates it, and action is its consequence.
Formal faith, which is realised by verbal confession:
قُولُوا لَا إِلَهَ إِلَّا اللَّهُ تُفْلِحُوا
(Say: There is no deity but God, and you shall succeed)
constitutes the minimal condition for entering the Islamic community. This level, although it may coexist with polytheism or immorality, brings about apparent purity, social immunity, and the hearts purification through faith. Formal faith functions as a bridge directing the individual towards higher levels of faith.
Within the Islamic community, the formal faith of the people deserves honour and respect. Disrespecting this level, such as accusing one of disbelief, is itself a sign of deviation and results in estrangement from religion and social isolation. This faith, like fertile soil, provides the groundwork for spiritual growth and social cohesion.
Islam, as a universal religion, accepts formal faith as the minimal condition of salvation through the invitation to verbal confession. This invitation, manifested in the noble hadith:
قُولُوا لَا إِلَهَ إِلَّا اللَّهُ تُفْلِحُوا
(Say: There is no deity but God, and you shall succeed)
demonstrates religious inclusiveness and tolerance by recognising formal faith as the point of departure.
Excessive harshness towards people and accusations of lacking true faith act like poisonous seeds, resulting in misguidance and distancing from religion. This approach, sometimes adopted by religious adherents, leads to social alienation and estrangement from religion. Instead of labelling, encouragement and respect should be employed to guide people towards goodness and faith.
Descriptive faith is a more elevated level originating from knowledge, thought, and reasoning and culminating in the cognition of Divine attributes such as wisdom, generosity, and power. This faith, like praising the architect of a magnificent building without meeting him, perceives the Divine attributes through the manifestations of the Creator and fosters rational cognition in the human being.
True faith represents the lofty pinnacle of faith realised in the Prophets, saints, and divinely inspired scholars. This level is accompanied by partial cognition and divine vision, such that God reveals Himself to the individual and declares:
أَنَا اللَّهُ
(I am God)
This faith, like a polished mirror, reflects the Divine reality directly.
From a psychological perspective, faith in society is divided into three levels: formal faith (approximately 60%), descriptive faith (approximately 30%), and true faith (approximately 10%). This classification, like a map of collective psychology, displays the distribution of faith among various social strata. These percentages may fluctuate in different societies, for example, 70% formal, 25% descriptive, and 5% true.
Investigating childhood memories, as a key to unlocking self-awareness, reveals ones level of faith. Memories from two to three years old indicate cognition and true faith; from three to six years old, descriptive faith; and from six to ten years old, formal faith. The type of memories (eating, reading, sleeping, or waking) also plays a role in this analysis.
Cognitive faith, realised at the true level, differs from mysticism. Every cognition encompasses mysticism, but not every mysticism is cognition. Non-cognitive mysticisms, which sometimes degenerate into trade or fantasy, diverge from the reality of faith. True mysticism is rooted in adherence to the Book and the Sunnah and is accompanied by Divine cognition.
Various mysticisms, which sometimes appear as sects and groups, often deviate from Divine cognition. These mysticisms, like deceptive mirages, mislead claimants towards error. True cognition, manifested in Prophets and saints, is safeguarded against these deviations through adherence to the Book and the Sunnah.
The people, like a sturdy chassis supporting the edifice of society, play a central role in its growth or decline. Saints and devils are merely the ignition of societys movement, but it is the peoples choice that determines the societys trajectory. Accompanying saints leads to growth, while following devils results in decay.
Disrespect towards the people, such as accusations of injustice or cowardice, constitutes the gravest deviation of a scholar or preacher. This approach, like a deadly poison, leads to the alienation of religion and the peoples estrangement from it. Religious scholars and officials must guide the people towards goodness and faith with encouragement and respect.
Self-knowledge, like a mirror reflecting the truth of human existence, is the primary condition for understanding ones level of faith. A person must dissect themselves and, through examining adversities, pains, and inner states, determine their position within the levels of faith (formal, descriptive, or true). The noble hadith:
رَحِمَ اللَّهُ امْرَأً عَرَفَ قَدْرَهُ
(May God have mercy on the one who knows their worth)
emphasises this principle.
Aimless and superficial study, like reading a book upside down, wastes ones lifetime and does not lead to a profound understanding of faith. This approach, sometimes observed in religious sciences, prevents self-knowledge and the realisation of true faith.
The exegesis of verse three of Surah Al-Baqarah introduces faith as a brilliant jewel manifested in three levels: formal, descriptive, and true. Formal faith, through verbal confession, guarantees social health and provides a platform for spiritual growth. Descriptive faith originates from knowledge and reason and culminates in the cognition of Divine attributes. True faith, exclusive to Prophets and saints, involves partial cognition and divine vision. Self-knowledge, through analysing childhood memories and spiritual states, is the key to understanding the level of faith. The critique of non-cognitive mysticisms and emphasis on adherence to the Book and the Sunnah prevent deviations. The people constitute the chassis of society, and respecting their faithparticularly formal faithensures social cohesion and spiritual development. This exegesis, by offering a coherent and scientific explanation, paves the way for deeper comprehension of the unseen and the realisation of practical faith.
Under the supervision of Sadegh Khademi
