of Nokounam, (Session 139)
The interpretation of the third verse of Surah Al-Baqarah opens a window towards a profound understanding of the nature of faith and its degrees. This treatise, relying on the content of the lecture, examines the concept of faith, its relationship with knowledge and action, and critiques scientific methodologies within religious fields. The objective is to present a systematic and academic analysis employing a sublime language befitting highly educated audiences with doctoral-level expertise in the relevant domain. The Quranic verses are presented with full diacritical marks and precise translations, and the analyses are formulated while preserving every detail strictly according to the original content.
The scientific content in religious disciplines, including jurisprudence, principles, exegesis, and rational discussions, is limited to a level comparable to general medicine. This level of knowledge lacks the necessary specialised depth to respond to contemporary scientific demands.
Religious matters, both Quranic and non-Quranic, must be presented with the precision of a drill bit to prevent dispersion and unnecessary criticism. Such accuracy facilitates effective dialogue with scholars of other religions and schools of thought.
Doctrinal topics should be delivered with exact scientific and philosophical arguments capable of resisting global critiques. The absence of this approach undermines the position of religious science on the international stage.
Faith possesses a nature independent from knowledge, although knowledge can be its origin. Moreover, faith is not contingent upon action; however, practical effects are indicative of genuine faith. Faith, like a jewel in the human heart, has a practical and operative content that without knowledge leads to compounded ignorance or bigotry, and without action results in superficiality.
Formal faith is the initial degree of faith common among the general believers and carries psychological content. In contrast, apparent faith is specific to hypocrites and, due to lack of sincerity in the heart, is not considered faith.
Mulla Sadra in the first volume of his commentary (page 254) defines faith as the affirmation of the necessities of religion. However, this definition is insufficient because knowledge and affirmation do not necessarily lead to faith.
نقل از ملاصدرا: أن الإيمان هو التصديق بكل ما علم بضرورة من دين نبينا صلى الله عليه و آله
This definition, due to its exclusive focus on intellectual affirmation, fails to explicate the practical and psychological commitment inherent in faith.
This verse exemplifies individuals who, despite certainty in their hearts about the truth of the verses, deny it due to pride or prejudice.
Mulla Sadra regards the first degree of faith as uttering the testimony of faith (Shahdtayn) with heedlessness or heart denial, but this state is hypocrisy and not faith. Formal faith, which is the initial degree of faith, differs from the apparent faith of hypocrites.
Formal faith is the affirmation of the necessities of religion without requiring complete certainty. This faith is common and valid among the general believers and holds a high value.
This verse introduces hypocrisy as apparent faith devoid of value.
Reciting the Shahdtayn, according to jurisprudential rules, purifies the body from impurity. This purification transcends a legal ruling and constitutes a psychological and spiritual reality accompanied by belief.
Some jurisprudential views consider the impurity of the disbeliever as conventional; however, this concept requires philosophical and psychological elucidation analysing impurity as a psychological state.
Faith is defined in three degrees: psychological (formal), which is the simple belief of the general populace; descriptive (rational), based on reasoning; and gnosis-based (spiritual), which is the faith of Gods saints with profound insight.
Martyrs and veterans, through commitment and sacrifice, have demonstrated examples of practical faith that, without deep inquiry, have led to exalted ethical and social outcomes.
Contrary to popular belief, faith need not necessarily be investigative. Imitative faith is also valid because having faith is more important than the method of its acquisition.
روایت: من كان في قلبه مثقال ذرة من إيمان نجى من النار
The claim of consensus that verbal confession is part of faith is incorrect. Faith is a matter of the heart, and verbal confession is merely required for organising social relations.
Religious science in rational discussions, due to lack of sufficient precision, lacks the ability to respond to contemporary philosophical questions. This deficiency weakens the scientific status of the seminary in the face of modern challenges.
The question of whether the world is a phenomenon or a creation requires precise philosophical arguments, which religious science has failed to provide adequately.
Faith propagation should not be limited to the obligation of inquiry. Faith, even if imitative, is valuable and should not be compared to evil.
The interpretation of the third verse of Surah Al-Baqarah, focusing on the concept of faith, reveals the depth and comprehensiveness of this notion as a psychological and practical state. Faith manifests beyond knowledge and verbal confession, through psychological, descriptive, and gnosis-based degrees. Critiques of scientific methods in religious fields emphasise the necessity for revision in education and research to align with global standards. Emphasising the value of formal and imitative faith offers a new perspective on understanding faith compatible with contemporary needs. Verses and narrations, like a guiding light, introduce faith as a jewel in the human heart which even in its simplest form holds great worth. Reconstruction of educational and propagational methods can strengthen the position of religious science in global discourse.
Under the supervision of Sadegh Khademi
