The interpretation of the third verse of Surah Al-Baqarah, which addresses the characteristics of the God-fearing (muttaqin) in faith in the unseen, establishment of prayer, and charity, opens a profound gateway towards understanding the intrinsic connection between faith and worship within the epistemological framework of the Holy Qur'an. This verse, emphasising the establishment of prayer as an outward manifestation of faith, requires a meticulous and systematic analysis from theological, philosophical, and mystical perspectives. In this treatise, with a scientific and exalted approach, the stages of faith and the establishment of prayer (formal, descriptive, and real) are elucidated, and prayer is introduced as a pure spring for the purification of the soul and psyche. The objective is to present a coherent and academic text that, with a fluent and dignified language, provides analytical and literary richness for learned and specialised audiences. This interpretation, while preserving absolute fidelity to the original content, assists in a deeper understanding of faith and worship through supplementary explanations and semantic connections.
ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ
Those who believe in the unseen, establish prayer, and spend out of what We have provided for them.
This verse introduces the God-fearing with three prominent characteristics: faith in the unseen, establishment of prayer, and charity. The focus of this section is the elucidation of the stages of faith and the establishment of prayer, which as two fundamental pillars in the epistemic and devotional system of the God-fearing, are divided into three levels: formal, descriptive, and real.
Faith is categorised into three general levels: formal, descriptive, and real. Formal faith is the initial stage, limited to outward belief, potentially accompanied by weakness or fluctuation. Descriptive faith is a stage characterised by inner commitment and deeper attention. Real faith is an elevated level that attains full cognition and certainty. This classification presents faith as a dynamic and multilayered phenomenon, extending from superficial appearance to profound knowledge.
Similarly, the establishment of prayer corresponds with the levels of faith and is divided into three levels: formal, descriptive, and real. Formal establishment pertains to the external performance of prayer and has limited tangible effects. Descriptive establishment involves heartfelt presence and internal commitment, while real establishment refers to prayer that leads to divine nearness and complete purification of the soul. This correspondence demonstrates the deep connection between faith and prayer.
Apparent faith, lacking depth and inner commitment, is not true faith and is considered a vessel for hypocrisy. This type of faith, due to its absence of rooting in the heart, cannot lead to piety or knowledge and may result in ethical deviations.
Apparent establishment, such as prayer performed without ablution, holds no religious or devotional value. Such prayer is neither a true establishment nor a religious prayer, as it lacks intention and legal conditions. This underscores the importance of intention and heartfelt presence in worship.
Formal faith, due to its fragility, may strengthen, diminish, or even transform into disbelief, polytheism, injustice, or immorality. These fluctuations are the result of the internal weakness of formal faith and the influence of psychological and environmental factors. For instance, formal faith may waver in the face of temptations or social pressures.
Formal faith may be temporary and unstable. This transient faith can either be strengthened or extinguished and depends on the individual's psychological and environmental conditions. Temporary faith requires consolidation through worship and knowledge.
Faith and establishment, as existential realities, are philosophical ma'ql thn, meaning external attributes manifested outside the mind in the behaviour and states of the believer. Unlike ma'ql awwal (primary intelligible), such as Zayd, which is a mental subject, or logical ma'ql thn, such as a universal concept within the mind, faith and establishment are actualised externally.
Prayer, meaning attention to the Truth, is a philosophical ma'ql thn that manifests externally in the heart of the believer. This attention transcends mental concepts and actualises in the believers actions and conduct, consistent with the levels of their faith.
Faith and establishment, as external existences, have weak, intermediate (descriptive), elevated (real), and supreme levels. These levels possess unlimited potential for growth and no conceivable end, as exemplified in the verse: يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ ٱءَامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَٱلْكِتَٰبِ ٱلَّذِى نَزَّلَ عَلَىٰ رَسُولِهِۦ وَٱلْكِتَٰبِ ٱلَّذِىٓ أَنزَلَ مِن قَبْلُ (Al-Anfal: 4; "O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Book that He sent down before.") which invites the strengthening of faith.
Faith and worship, like comparative verbs (e.g., greater, stronger, more), are inherently progressive and limitless. This feature presents faith and prayer as dynamic and endless processes, always capable of refinement and elevation.
The view of some philosophers, such as Mulla Sadra, who associate prayer with fire, is incorrect. This perspective conflicts with authentic traditions that liken prayer to a pure spring. Prayer, like a flowing spring, cleanses the soul and psyche from impurities.
A narration from the Commander of the Faithful (peace be upon him), quoting the Prophet (peace be upon him): Prayer is like a pure spring in which the believer immerses five times a day and is cleansed of impurities.
This narration presents prayer as a tool for spiritual and psychological purification.
Prayer causes sins to fall away like autumn leaves, liberating the individual from their bondage. This metaphor introduces prayer as a factor for moral purification and liberation from the burden of sin.
فَوَيْلٌ لِّلْمُصَلِّينَ ٱلَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ
Woe to those who pray those who are heedless of their prayer. (Al-Ma'un: 4-5)
This verse emphasises the importance of heartfelt presence and commitment in prayer, considering negligence as an impediment to the reality of prayer.
A narration from Imam Sadiq (peace be upon him): God has apportioned faith into seven shares: kindness, truthfulness, certainty, contentment, loyalty, knowledge, and forbearance. These shares define faith as a collection of moral and epistemic traits gradually formed within a person.
Faith is accompanied by gentleness, truthfulness, and kindness, whereas anger, suspicion, and violence are incompatible with it. Gentleness provides a foundation for truthfulness and faith, just as soft soil is conducive to growth, but hard soil is barren and unwelcoming.
Each individual, according to their faith level (one to seven shares), lacks the capacity to bear higher levels and should not be subjected to undue pressure. This view recognises individual differences in faith capacity and stresses gradual guidance.
The religious educational system is inefficient due to its reliance on book-centred methods. Teacher-centred education, which emphasises direct interaction with the teacher, can produce genuine knowledge. This critique underscores the necessity to reform the educational system and focus on the teacher-student interaction.
Tawhid Mofazzal, scientifically and epistemologically, surpasses works like Asfar and Shifa. Due to its depth and authenticity, this narrative text should be prioritised in religious education.
In Sermon 189 of Nahj al-Balagha: Stable faith in the heart is firm, whereas transient faith fluctuates between the heart and the chest. This narration distinguishes between stable (descriptive and real) and transient (formal) faith.
A narration from the Commander of the Faithful (peace be upon him): Faith consists of four pillars: reliance, delegation, contentment, and submission. These pillars define faith as a collection of spiritual states that bring one closer to divine proximity.
In this narration, contentment is mentioned before submission, which may be due to epistemic ordering or transmission error. This issue requires further scrutiny and exemplifies the necessity of critical analysis of narrations.
