Derived from the lecture series of Nekounam, may Allah sanctify his soul (Session 140)
The interpretation of the third verse of Surah Al-Baqarah, which elucidates the characteristics of the God-fearing (Al-Muttaqn) and the ontological structure of faith, serves as a gateway to a profound understanding of the complexities within the human soul on the path of guidance. This verse, akin to a beacon in the darkness, guides those in pursuit of the truth of beneficence and salvation. This composition, by consolidating and rearticulating the lecture delivered on 6/9/1387 (Iranian calendar), provides a comprehensive and scholarly analysis of this verse. Presented in a refined language and systematic framework, it offers a specialised structure for an erudite audience. Through the utilisation of metaphors and allegories, endeavours have been made to preserve fidelity to the original content while furnishing a rich and engaging text for researchers of religious sciences. The central theme revolves around the ontological structure of faith, its obstacles (disbelief, polytheism, and transgression), and the roles of innate disposition and habit in shaping human behaviour.
Faith, like a precious jewel within the human soul, possesses a complex and multifaceted structure intertwined with numerous causal factors and origins. This complexity arises from the interaction between innate disposition (fitrah), habit, and the opposites of faith (disbelief, polytheism, and transgression). It necessitates a systematic analysis throughout the verses of the Holy Qur'an.
Human beings are innately inclined towards beneficence and goodness; however, in practical endeavour, akin to a traveller on a winding path, they seldom attain these desiderata. This failure has its roots in internal obstacles (the nafs or ego) and external impediments (environment and habits), which prevent the complete realisation of faith.
Man moves sluggishly and feebly in relation to beneficence, like a heavy mountain. This heaviness originates from the influence of the ego, undesirable habits, and lack of self-purification, obstructing the full manifestation of faith in conduct.
Faith, as a complex phenomenon, is shaped under the influence of numerous factors within the human soul. The innate inclination towards beneficence frequently results in failure in practice due to internal and external barriers. This section emphasises the necessity of profound and systematic analysis of faith.
Faith stands opposed to disbelief, polytheism, and transgression. These concepts, like walls against the light of faith, prevent its full realisation. Disbelief, polytheism, and transgression are all ontological entities; contrary to traditional views, they cannot be considered as mere negations.
Within the human interior reside two fundamental structures: innate disposition (fitrah), which, like a clear spring, has embedded the divine-seeking nature within human essence; and habit, which under the influence of environment and upbringing, like soil upon this spring, can obscure it.
ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ
Translation: Those who believe in the unseen, establish prayer, and spend out of what We have provided for them.
This verse, like a guiding map, delineates the characteristics of the God-fearing with emphasis on belief in the unseen, establishment of prayer, and almsgiving. The present tense form "yuminn" signifies the dynamism and gradual nature of faith.
Faith, disbelief, polytheism, and transgression are all ontological realities. Contrary to traditional perspectives which perceive disbelief and polytheism as mere negations, these concepts possess an ontological structure within the human soul. Faith is akin to a light standing against the darkness of disbelief and polytheism.
Disbelief denotes a swift and vehement rejection of truth, not merely a gradual distancing. This ontological action expels God from the human soul, differentiating it from gradual distancing.
Disbelief is not the antithesis of faith but its counterpart, as both are ontological. An antithesis comprises one ontological and one non-ontological concept; however, disbelief and faith both possess ontological structures.
Polytheism signifies the attribution of a partner to God in creation or action. This intellectual transgression either diminishes God or elevates another entity to divinity.
Transgression denotes departure from divine law or accepted nature. This practical action, akin to breaking the sanctity of Sharia, diverts man from the path of guidance.
Faith is shaped in opposition to disbelief, polytheism, and transgression and in interaction with innate disposition and habit. These concepts are ontological and require philosophical precision in analysis. Verse three of Surah Al-Baqarah, by emphasising belief in the unseen, provides guidance to overcome these obstacles.
Innate disposition, like a precious gem, is the most honourable divine capital within man, which has embedded the divine-seeking nature within his essence. This inherent potential forms the principal foundation for faith.
Habit, under the influence of environment, upbringing, and society, acts as a layer upon innate disposition and may transform into a secondary nature that can overshadow divine-seeking.
وَٱلْعَصْرِ إِنَّ ٱلْإِنسَٰنَ لَفِي خُسْرٍ
Translation: By the time, indeed, man is in loss.
"وَمَا أُبَرِّئُ نَفْسِي ۚ إِنَّ ٱلنَّفْسَ لَأَمَّارَةٌ بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ رَبِّي ۚ إِنَّ رَبِّي غَفُورٌ رَحِيمٌ"
Translation: I do not absolve myself; indeed, the soul is prone to evil except for those on whom my Lord has mercy. Indeed, my Lord is Forgiving and Merciful.
The commanding self, akin to an inner giant, drives man towards evil, unless encompassed by divine mercy.
"أَرَءَيْتَ مَنِ ٱتَّخَذَ إِلَٰهَهُۥ هَوَاهُ ۚ أَفَأَنتَ تَكُونُ عَلَيْهِ وَكِيلًا"
Translation: Have you seen the one who takes his own desire as his god? Then are you to be a guardian over him?
Inner polytheism, like an internal idol, leads man to follow his desires instead of God.
Innate disposition (Fitrah) and habit, as two internal and external forces, interact with faith. The commanding self, polytheism, and immorality constitute the principal barriers to the realization of faith that draw man towards loss. The Quranic verses elucidate the path to liberation from these obstacles through faith and righteous deeds.
Faith, like a plant that gradually grows, possesses formal, descriptive, and epistemic levels. Formal faith is the starting point which, if freed from polytheism and immorality, progresses to descriptive and then epistemic faith.
Formal faith, like a fragile shield, lacks sufficient strength to confront polytheism and immorality and, if it does not develop, ensnares man in hypocrisy and ostentation.
Prayer, when performed with heartfelt presence and devoid of mental calculations, acts as a mirror reflecting descriptive faith. Conversely, mechanical prayer remains at the level of formal faith.
Students, despite initially pure intentions, may, after years of study, resemble a tree growing in unsuitable soil, succumbing to arrogance, pride, and base desires. This negative transformation results from lack of self-purification and the influence of polytheism and immorality.
The commanding self, when adorned with knowledge and apparent perfection, transforms into the cloaked self, which, through rationalisation and embellishment, leads man toward loss in this world and the hereafter.
Man, by underestimating internal enemies such as polytheism, immorality, and the commanding self, resembles an unarmed warrior defeated on the path of faith.
"وَٱلَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِآيَٰتِنَآ أُوْلَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ"
Translation: Those who disbelieve and deny Our verses are the companions of the Fire; they will abide therein eternally.
Denial of the verses is the ultimate consequence of entrapment in polytheism and immorality, culminating in complete disbelief.
Traditional philosophy in religious science, like a dilapidated structure, is inadequate for analysing concepts of faith, disbelief, and polytheism. Modern and precise philosophy provides the necessary tools for analysing these concepts and responding to contemporary needs.
Faith, as a gradual process, necessitates liberation from polytheism and immorality. Negative transformation in the path of knowledge and underestimating internal enemies deprives man of the joy of faith. Quranic verses and critique of traditional philosophy offer guidance towards genuine faith.
Islam, by inviting the declaration "There is no god but Allah," begins with the outward and guides man, like a traveller on a path, towards inner essence and salvation.
Simple divine commands, such as prayer, fasting, and prescribed remembrances, are like pure seeds sufficient for the growth of faith, and there is no need to add superstitions or unauthenticated invocations.
Man passes through three levels in the path of faith: the self (formal faith), intellect (descriptive faith), and heart (epistemic faith). The friends of God, akin to mountain dwellers, reside at the level of the heart.
Islam, through simple commands and guidance from outer form to inner essence, leads man towards higher levels of faith. The sufficiency of these commands and the existential levels of man illuminate the path to salvation.
The exegesis of the third verse of Surah Al-Baqarah, emphasising faith in the unseen, establishment of prayer, and charity, provides a comprehensive framework for understanding the existential structure of faith. Faith, like a plant growing in the soil of innate disposition, confronts obstacles such as disbelief, polytheism, and immorality. Innate disposition and habit, as internal and external forces, play roles in the formation of faith, yet the commanding self and carnal inclinations lead man towards loss. Critique of traditional philosophy and emphasis on modern philosophy underscore the necessity of revising scientific methodologies. This writing, while preserving the original content and adding supplementary analyses, offers a rich and systematic text for scholars of religious sciences, which can serve as a foundation for advanced studies in exegesis and philosophy of religion.
Supervised by Sadegh Khademi
