The concept of disbelief in the Holy Qur'an, akin to a profound and turbulent sea, possesses dimensions and layers that require precise and scholarly exploration to be comprehended. This concept holds a prominent position not only within Islamic theology but also in the fields of psychology, sociology, and philosophy. This treatise, adopting a systematic and profound perspective, examines the types of disbelief, their characteristics, and their psychological foundations as presented in the Holy Qur'an. With a scientific and academic approach, the content of Qur'anic lectures has been preserved in its entirety, including all details and meanings, and presented in a coherent and dignified format. The objective is to offer a framework that is both enlightening and inspiring for theologians as well as erudite audiences in the humanities.
Disbelief in the Holy Qur'an is a multifaceted concept that can be examined from various theological, psychological, and linguistic perspectives. This concept transcends the superficial meaning of denial and encompasses profound layers of motivations, psychological states, and social contexts. Scientific lexicology of disbelief serves as the key to an accurate understanding of this notion, as disbelief is not merely a creed position but a reflection of both the internal and external human structures.
In the Holy Qur'an, disbelief is categorised into two principal types: obstinate disbelief, which originates from awareness, denial, and stubbornness, and ignorant disbelief, which stems from ignorance, backwardness, and lack of knowledge. This classification not only indicates differences in motivations but also facilitates psychological and sociological analyses of disbelief.
Obstinate disbelief, represented by the leaders of disbelief, emanates from individuals who possess knowledge and awareness yet deny the truth despite certainty. The Holy Qur'an describes this group in verse 12 of Surah Al-Baqarah as follows:
وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ
Translation: "And they denied it while their souls were certain of it."
This verse clearly illustrates that the leaders of disbelief, with full awareness of the truth, reject it out of obstinacy and arrogance. This attribute imposes a heavier responsibility on this group, and its analysis holds considerable importance in religious sociology and the history of religions.
The awareness of the leaders of disbelief is devoid of truth due to being trapped in compound ignorance. Compound ignorance is a state in which an individual, despite apparent awareness, denies the truth because of stubbornness and prejudice. This concept can be explored in epistemology and cognitive psychology, indicating the psychological complexities of humans.
Ignorant disbelief, arising from ignorance and lack of knowledge, is attributed to common disbelievers. This group falls into disbelief due to the absence of education, backwardness, or lack of access to knowledge. The analysis of this type of disbelief finds application in religious sociology and educational issues.
The classification of disbelief into obstinate and ignorant categories opens a window towards a deeper understanding of the motivations and contexts of disbelief. This distinction provides tools for analysis not only in theology but also in psychology and sociology.
Just as disbelief is divided into obstinate and ignorant, faith is also categorised into conscious (investigative) and devotional (unaware) types. The conscious believer attains faith through knowledge and insight, whereas the devotional believer embraces faith due to tradition, environment, or simple devotion. This similarity demonstrates the dual epistemic structure within both faith and disbelief.
The obstinate disbeliever, due to arrogance and stubbornness, is difficult to reform, while the ignorant disbeliever, owing to ignorance, has a greater possibility of return. This distinction is significant in religious counselling and behavioural psychology since motivations play a key role in behavioural change.
The similarity between faith and disbelief in their dual epistemic structure reflects the depth of the Qur'anic view on the human soul. This perspective facilitates psychological and theological analyses.
Some perspectives throughout history have introduced ignorant disbelievers as intermediaries between disbelief and faith; however, this view is erroneous. Every denier, whether aware or ignorant, is a disbeliever because disbelief means denial of God, the Messenger, or the Divine Book. This definition prevents ambiguity in the boundaries of disbelief and faith.
The legal consequences of disbelief, such as impurity and jurisprudential rulings, are identical for both obstinate and ignorant disbelievers. Nonetheless, the measure of recompense in the Hereafter differs because the ignorant disbeliever receives mitigation due to their weakness.
The ignorant disbeliever, due to ignorance and social conditions, is subject to weakness. This weakness renders their excuse more acceptable before God, reflecting Divine mercy.
The critique of the intermediate view and emphasis on the uniform effects of disbelief clarifies the doctrinal boundaries. Weakness, as a manifestation of Divine justice and mercy, enables a deeper analysis of disbelief.
Disbelief originates from psychological factors such as envy, greed, and rancour. These factors, even in individuals of strong will, like Iblis or the brothers of Joseph, serve as the grounds for disbelief. The Holy Qur'an introduces these factors as roots of deviation.
Disbelief and faith can transform into one another. A disbeliever (whether obstinate or ignorant) can become a believer, and a believer (conscious or devotional) may turn into a disbeliever. This transformation, especially among individuals of weak will, can occur multiple times.
It is possible that a disbeliever does not act upon their disbelief or a believer does not remain steadfast in their faith. This contradiction between belief and practice is more common than doctrinal transformation and points to the psychological complexities of humans.
The psychology of disbelief, focusing on psychological factors and the possibility of transformation between disbelief and faith, opens a window towards a deeper understanding of human behaviour. This viewpoint has applications in religious psychology and spiritual counselling.
The Holy Qur'an refers to ingratitude disbelief in verse 52 of Surah Al-Imran:
أَنْتُمْ مِنَ الْكَافِرِينَ
Translation: "You are among the disbelievers."
This form of disbelief denotes a transient deprivation from blessings and is consistent with the infallibility of the prophets. This concept holds significant importance within Islamic exegesis and mysticism.
The notion of disbelief in blessings, as a relative concept, reflects the profound Qur'anic perspective on the relationship between human beings and divine blessings. This concept is applicable in theological and mystical analyses.
The Holy Quran, by focusing on the intrinsic dispositions (khulq) instead of outward behaviour (adab), presents a meritocratic and psychological approach. Ethics pertains to internal states, whereas manners refer to external acts.
Religious teachings that concentrate on external deeds (mall) rather than underlying causes (spiritual infrastructures) yield counterproductive results and reinforce immorality. This critique highlights the necessity of re-evaluating educational methodologies.
Excessive preaching and exhortation, due to the contagious effect of external deeds (mall), exacerbate negative behaviour. The Holy Quran mitigates this risk through brief and effective recommendations.
Reforming foundational personality traits, such as composure, courage, and purity, inherently improves outward actions. This approach is applicable in psychology and Islamic mysticism.
Key Point: The Quran acts like a gardener who nurtures the roots of the soul instead of merely pruning branches and leaves, so that a meritocratic tree of faith may flourish.
The Qurans emphasis on disposition and reform of spiritual infrastructures serves as a guiding path for the education of individuals and society. The critique of religious instruction and the danger of excessive preaching underscore the necessity of returning to the Quranic methodology.
The endeavour to portray disbelievers, such as the Nazarenes, as believers contradicts the explicitness of the Holy Quran. Verse 72 of Surah Al-Maidah clarifies this matter:
Indeed, those who said, Allah is the Messiah, son of Mary, have certainly disbelieved.
Instead of artificial unification, one must live with disbelievers in a manner consistent with faith.
The conduct of the godly scholar, who maintained good relations with Jews and Nazarenes, serves as a practical model for religious interaction. Through simplicity and benevolence, he left a profound impact on society.
Key Point: Good relations serve as a bridge that brings hearts closer to faith without the need for artificial unification.
Faithful interaction with disbelievers, as opposed to artificial unification, provides a practical method for propagating religion and reforming society. The model of the godly scholar elegantly demonstrates this truth.
The Holy Quran, in verse 97 of Surah Al-Imran, refers to divine self-sufficiency:
So whoever disbelievesthen indeed, Allah is Free from need of the worlds.
This verse points to the independence of Gods essence from disbelief and faith. God is neither dependent on disbelief nor on faith, but is the absolute Self-Sufficient.
Divine self-sufficiency constitutes the fundamental principle in understanding the relationship between human beings and God. This concept holds a distinguished position within Islamic theology and philosophy.
The concept of disbelief in the Holy Quran, akin to a multifaceted gem, can be explored through theological, psychological, and sociological perspectives. The division of disbelief into obstinate and ignorant types not only clarifies its motivations and contexts but also paves the way for profound analyses across various domains. The Qurans emphasis on spiritual infrastructures (dispositions) over external deeds presents a meritocratic and psychological approach effective in personal and societal reform. Critiques of religious education and excessive preaching demonstrate the necessity of returning to Quranic methods. Maintaining good relations with disbelievers, instead of artificial unification, offers a practical model for religious interaction. This analysis provides a comprehensive framework for advanced research in theology, religious psychology, moral philosophy, and religious sociology, introducing the Holy Quran as an unparalleled source for addressing contemporary issues.
Supervised by Sadegh Khademi
