Chapter Four Worship
Here, by worship we mean worship in the general sense which includes obedience of God, acting upon the injunctions and religious laws (Shariat), remembering God, invocation (‘Dua’), seeking forgiveness, contemplating, having sincerity and in general all the aspects of obedience of God.
« ما العبادة؟ قال ابو عبدالله (عليه السلام) : حُسن النية بالطاعة مِن الوجوه التي يُطاع الله منها . »
About the importance of worship, suffice it is to say that it has been propounded as the goal of creation.
ما خلقت الجن و الانس الا ليعبدون
“And I have not created the Jinn and the man except that they should serve Me.”
The fundamental role of worship will be clear when the meaning of worship and its diverse dimensions and various effects are clearly explained.
Whatever will be referred to in this place will be the masculine aspect of worship.
After receiving the common guidance from the afore-mentioned ways, man becomes prepared for achieving the special guidance and the journey towards God i.e. more remembrance with regards to innate Ma’refat and a much higher level of heedfulness towards the gifted Ma’refat which has been given to the human beings in the previous worlds.
Now the question which arises is that how and by what means these remembrances and intensification of innate Ma’refat are achievable? Is it possible by producing more imaginations about God? Or it is assured through various ascetism and keeping one’s self aloof from the people and going into seclusion?
In this regard, the divine religions have propounded the path of remembrance (of God) through the method of worship and have stated that the only way of journey towards God and His proximity and the only way of achieving the most sublime Ma’aref of God and the highest guidance is through the channel of worship and obedience.
« و ان تطيعوه تهتدوا »
“…And if you obey him, you are on the right way”
In the verses of Quran and traditions of the Holy Imams worship has been mentioned as
“Remembrance”
“The straigth path”
, “The light and splendour of heart”
, “The pleasure of the lovers”
, “The path of the Prophets”
, “The path of reaching to God”
and “Confession of His Divinity.”
Among the effects of worship we find such expressions as “Guidance”
, “Faith and light of Ma’refat”
, “Increase in religion and un-forgetfulness of God”
, “Fear of God and heartly satisfaction”
, “Salvation”
, “Proximity”
and “Satisfaction of God”
Moreover, the devotees on the path of submission and remembrance have been called under the titles of “Ahl of God”
and “Companion of the Beloved”.
As such, worship is the path of illumination of the heart, the receiving of the lustre of Ma’refat of God and His remembrance and in short the path of special guidance and the highest recognition of God.
Similarly, prayers and other religious worships are the only way for reaching towards God. Compare this point with the following view: “At the time of unveiling of the inner part and its discovery and opposition with the apparent form of Shariat (religious laws), the duties are rendered null. This is because there exists no duty for the enchanted ones.
The difference of these two sayings is the difference between divine path (reaching to God) and the human path.
From the above discussions, the role of religious precepts and teachings as a path of special guidance and intensification of innate Ma’refat becomes clear in religion and it becomes known that religion without precepts and teachings is imperfect. It is by keeping trace of this discussion and making clear its various angles that one can reveal the firm relation between the Gnostic and convictional dimension and the practical and obligational dimension of religion and in the final analysis reach to this conclusion that the teachings of Prophets and Imams (A.S.) are collectively inter-woven and connected to each other while separation between its elements and lack of faith in some will bear no result other than remaining aloof from the school of revelation and stepping on the path of deviation.
Basically, one should confront the assault on culture and the alien information and give reply to their queries. If the Muslim society is possessed some problem it should strive in eliminating it by applying religious jurisprudence (Ijtehad) in religious sources and by taking the temporal and spatial conditions into view. If as a reaction to the cultural assault of the west and the phenomenon of blast of information, this method engages in summarizing religion in ethics or beliefs and deletes or limits the Shariat or shows less importance to it, then not only we have not done any service to religion but have also weakened it.
The matter is not that the (religious) precepts and Shariat are reckoned to be the essence of religion but the whole point is that Shariat and Worship are the only way for reaching to the essence of Ma’refat.
« و ما أمِرُوا إِلّا لِيَعبدو اللهَ مُخْلِصين له الدّين حنفاء و يُقيموا الصلوة و يؤتوا الزكوةَ و ذلك دين القيّمة »
“And they were not enjoined anything except that they should serve Allah, being sincere to Him in obedience, upright, and keep up prayer and pay the poor-rate, and that is the right religion.”
Third Stage: Submission in Divine Theology
At the time when man, by going through the stage of ‘definition’ (of God) and ‘remembrance’ sees the gifted and granted Ma’refat (gnosis) of God in the light of ‘Fitrat’ (innate disposition) and perceives with reality its essence he finds himself in front of two ways: “Submission and gratitude” and the other “denial and infidelity”
« إِنّا هديناه السّبيل إِمّا شاكراً و إِمّا كفوراً »
“Surely we have shown him the way: he may be thankful or unthankful.”
At this very halting place it is crucial that the fundamental and decisive choice of man in his guidance becomes clear. It is not improper to pursue the matter by setting forth a question. From the one side, Holy Quran attributes guidance to God and from the other side it severely emphasizes the choice of man and his position in his prosperity.
Regarding the first set, one can mention the following verses:
« إن علينا لَلْهُدي »
“Surely ours is it to show the way”
« لَيْسَ عليك هُداهم ولكنّ اللهَ يَهْدِي مَنْ يَشاء »
“To make them walk in the right way is not incumbent on you, but Allah guides aright whom He pleases.”
« إِنّ الهُدي، هُدَي الله »
“Surely the (true) guidance is the guidance of Allah.”
« إِنُّ هُدَي الله، هُوَ الْهُدي »
“Surely the guidance of Allah that is the (true) guidance”
The following verses on the other hand reveal the second point:
« فَإِنْ أَسْلَمُوا فَقَدْ إِهْتَدُوا و إِنْ تَوَلَّوا فإِنّما عليك البلاغ »
“So if they submit then indeed they follow the right way; and if they turn back, then upon you is only the delivery of message”
كَلّا إِنَّه تذكرة فمن شاءَ ذَكَرَه
“Nay! It is surely an admonition. So whoever pleases may mind it.”
Now, how should these verses are interpreted so that they are in harmony with each other and with respect to the other verses, reveal the position of Quran in this matter? By deliberating and reflecting over the verses it will become clear that discovery and perception of guidance is related to the discovery of the two stages of ‘definition’ and ‘Submission’ and guidance is consisting of two inseparable parts: One is the help and favor of God and the other is the acceptance and submission of man.
« قل إنَّ هُدَي الله هُو الهُدي، و اُمرنا لِنُسْلِمَ لِرَبِّ العالمين »
“Say: Surely the guidance of Allah, that is the (true) guidance, and we are commanded that we should submit to the Lord of the worlds.”
عن أَبي عبدالله(عليه السلام) قال : لِلْخَلق علي الله أَن يَعَرِّفَهُم و لِلّهِ علي الخلقِ إِذا عرفهم أَنْ يَقْبلوا :
“It is upon God to introduce Himself to the people and it is upon them to accept Him after introduction”
As such, introducing Himself and showing the path of goodness and righteousness and guiding towards the true path is from God’s side. In contrast, seeking and searching the truth, accepting and bowing down before God and traversing the path of bondage and perfection are the duties of man.
« فان اسلموا فقد اهتدوه »
“So if they submit then indeed they follow the right way”
Guidance by way of ‘definition’ (of God) and being guided by means of ‘submission’ are in reality the two pillars from the pillars of logic of theology and the school of divine prophets which if linked together with ‘reminding(s)’, the pillar of divine theology becomes completed and the means of submission and servitude reach perfection. We have already spoken about ‘definition’ and ‘reminding’ in the past and the topic of this stage is the discussion of ‘submission’.
Right over here it, we emphasize that the discussion of submission, like the discussion of definition and reminding is from the special qualities of divine religions and is from the specialties of the school of revelation. In the logic of Greek confirmation the talk is not about faith and belief or denial and disobedience towards Ma’refat and certitude. First of all in that logic, the criterion and basis is ‘rational Ma’refat.’ Secondly, in the course of this Ma’refat nothing such as heartly contract and faith or elusion from Ma’refat is imagined.
The philosophy of Greece reckons the real value and the true part of man to be the faculty of speech i.e. the faculty of thought. It does not speak about the acquaintance of heart in a person and about the heart which is the place of belief and disbelief and nor about free will and authority which is the basis of these two (i.e. belief and disbelief). These matters will gradually be mentioned in these very writings. So it is better to return back to the main topic and be after the discussion of ‘submission’. This discussion will be set forth in two chapters: One is the basis of confession and denial and the other is the consequence and outcome of the path of submission.
The first part will reveal this matter that how man shows reaction in front of the clear path and the manifest Ma’refat and basically why and how man turns away from Ma’refat and reality and chooses obstinacy and transgression.
Chapter One: Obstacles and Stimulations of Submission
In verses and traditions much has been spoken about the obstacles of guidance and its manifold conditions and stimulation. Throughout Quran and the heavenly books the matters of moral vices and sensual habits have been propounded as the basis of belief and disbelief.
On the other hand, what can be insignificantly seen in the human Gnostics is the effects of such kind of matters in theology and basically in every kind of Ma’refat and recognition. The source of these two viewpoints should each be looked for in the logic of theology.
After this, we shall strive to discuss the essential differences between these two viewpoints and explain them commensurate with our discussion and as per our ability.
1-Will Power and Driving Force
Considering that man is having the means and the power to choose, he is therefore able to select each of the ways, which are opened before him. In instances when the behavior of man has become endowed with goodness and evilness and reward and punishment are derived from them, free will and authority play a special and decisive role. Although, various internal and external factors too are having an effect on the behavior of man, yet the free will of man, due to its special cause has reigned over the other factors and conditions and plays a basic and fundamental role.
The basic and fundamental point is that from the viewpoint of divine religions the driving forces and the different ground words like spiritual conditions, companionship and social relations merely encourage and call man towards fulfillment or abandonment of an affair. These incentives will be effective in the emanation of action only when man himself selects through free will, one of them and pursues it.
In reality, the internal incompatible stimulation and the environment of man with its diversified conditions opens various ways before man and invites him to traverse them. However, selection will be fulfilled when man chooses through his will power one of the many ways and becomes determined in fulfilling it. In more precise terms, the strength of will-power is placed at the top of motives and stimulation and reigns over them and not that it is the effect and decree of the external conditions or according to some the very same conditions and desires. (In continuation, we shall have another reference of the discussion of free will and authority).
2-Relation of Ethics and Will-Power with Belief and Deed
Just as it was pointed out, the role of ethical virtues and vices in faith and deed and similarly the underlining on the matter of free-will and sovereignty of human-will upon the realm of faith and deed is among the outstanding points and criterions of divine Ma’aref. One of the matters which at times has been referred to in verses and traditions and which can be said to be from the indisputable of revelation and the certainties of religion is these very two matters. Incidentally this matter is reckoned to be one of the pivots of differences between the logic of confirmation of Greece and the innate logic of religions. For clarifying the matter, we have to discuss a little more about it.
Submission or denial occurs in places and degrees when man has traversed from the two stages of ‘definition’ and ‘reminding’, has witnessed God in the light of ‘Fitrat’ (innate disposition) and the divine argumentation has reached its perfect manifestation. As mentioned before, the innate Ma’refat is so intense in its lucidity and powerful in manifestation that it has been referred in Quran and traditions under such titles and names as ‘heartly vision’ and ‘observation’. Similarly the Glorious Quran reckons the reminding and the innate proofs to be the ‘clear signs’ and illuminator and indubitable reminders. Therefore, from the viewpoint of Islamic Ma’aref after man becomes reminded and conscientiously perceives the reality of the Exalted God, his soul and life gets cleansed from doubt and uncertainty and finds his Creator with His perfect and glorious Attributes just as He Himself has introduced.
Here man’s duty begins and it is here that the role of man in faith and disbelief becomes clear and this question arises that what is the reason of the disbelief of the disbeliever? In reply it should be said that even though free-will and authority is the actual reason and the fundamental factor in giving direction to man, yet other determinant factors are having an opening in this regard and prepare the ground of evil free-will and or good free-will without negating it. What are these determinants?
From the viewpoint of Quran, these driving forces are moral feebleness and heartly indignation since a gloomy heart never accepts light and is weary of it.
The verses of Quran reckons the reason for disbelief of the disbeliever and polytheism of the polytheists and their not being guided as “haughtiness and arrogance”, “injustice and jealousy”, “hatred and cruelty”, “lust and seeking superiority” and “debauchery and denial.” (These verses will come later on). Such kind of terms and concepts which can be seen throughout Quran indicates on the one hand that from the view-point of Quran, man in his actions possesses will and power of selection and the most important basis for unworthy choice is the ethical feebleness and spiritual vices which has grown from the past evil choices. On the other hand it reveals this meaning that the condition for reaching the path of guidance and religious belief is keeping pure the substance (‘Teenat’) and safeguarding the purity of heart and soul.
This matter relates the firm relation of the realm of ethics and beliefs from divine viewpoint and this relation is the same thing which the Greek philosophy was unable to explain and even explicitly rejected it.
“Relation between Ma’refat and virtue is the distinctive ethics of Socrates. According to him, Ma’refat and virtue are one, meaning that a learned man who knows what is the truth, also acts upon it. In other words, no person knowingly and intentionally will commit an evil act.”
The analysis of Aristotle from the ethical viewpoint of Socrates too shows the same point. “According to some, when someone is possessing knowledge it is impossible and rather surprising that he gets influenced by some other power and like a curtain gets pulled towards any direction. This is the view of Socrates.”
Therefore, Aristotle has severely overrun this view and said: “However, this Socratic view is clearly discordant with the reality.”
Plato too took away this view exactly from his master. “Plato accepted Socrates view that virtue and Ma’refat are one.”
“He has been loyal to this thought that virtue is Ma’refat and that virtue is capable of being learnt just as he believed that nobody knowingly and intentionally performs an evil act.”
On the basis of ethical views of Socrates and Plato, there exists a necessary and indispensable relation between Ma’refat and action and the only motive and driving force of man’s behavior is his acquaintance and knowledge.
These two philosophers have reckoned knowledge to be the factor which gives shape to action and they have not considered any role for the spiritual instigation and internal desires in knowledge and Ma’refat. Moreover, they do not even take note of the free will and the created freedom of man. Basically, free will in its true sense is vague and indipictable in Greek philosophy. (In this connection, more will be said later on).
Because of the fact that the ethics of Socrates does not consider any role for ‘desire’, ‘lust’ and ‘anger’ in the behavior of man, Aristotle has strongly condemned it and considers it to be far from truth. He recognizes the two factors of ‘intellection’ and ‘desire’ as the mechanism in man’s behavior and action and names both of them collectively as ‘selection’.
“As such, the basis of ethical deed is free selection and the basis of selection is desire and an order which pays attention to ultimateness.”
“As such we can say that selection of the determinant is an intellection based on desire and or a desire founded on reason”
In accordance with what was said, Aristotle goes one step ahead than his predecessors. In addition to recognition and intellection, he refers to inclination and enthusiasm as an effective factor in ethical deed. This very point made Aristotle efficient enough to re-introduce the role of ethical feebleness and carnal desires. In spite of all these, he too like his predecessors was unable to depict and make clear free will, freedom and man’s power and ability in action and inaction.
In spite of the fact that Aristotle had severely strived to explain free-will and selection in the Greek philosophy and has discussed about it in various chapters of his book of ethics,
yet in the fine analysis he reckons the ‘act of free-will’ to arise from desire (lust and anger)
I and introduces ‘selection’ as ‘desire’ based upon ‘reason’.
As such, Aristotle does not believe in an independent identification for free-will separate from notion, confirmation and enthusiasm. The identification which makes man efficient (despite his inner desire) in relation to a special deed and the best knowledge, is resorting to the abandonment of that work and seeing his recognition as insignificant. In other words, the Greek philosophers have not depicted free will as being instrumental in man’s sovereignty over his desire and Ma’refat. Rather they were adjudging man’s free will to his own knowledge (in Socrates ethics) or to his rational desire (in Aristotle’s ethics).
It seems that the unacceptable depiction of free will and authority by the Greek philosophers was having a root in their study of ‘psychology’ and ‘humanities’. Aristotle who is the most eminent representative of Greek reflection believes in three outstanding powers for the soul.
“Soul is having three outstanding powers which are indicative of the truth as well as the basis for action.
They are sensation, intellection and desire”.
When the sensual powers are confined to these three powers, the other human powers and qualities are described in such manner that they return back to these three powers. As such, free-will is not set forth as one of the primary qualities and characteristics of the soul and it is for this reason that in the analysis of behavior, the free-will and selection returns back to the same intrinsic qualities and primate of soul i.e. intellection and desire.
Undoubtedly any philosopher who has not brought ‘free-will’ as one of the ‘primary qualities of the sour’ in his study of humanities and does not consider it to be derived from ‘definition of man’ and does not set or rather make it dominant over the other powers, will not be able to specifically describe free-will. Consequently compulsion and determinism will put on the garb of freedom and authority and it is obvious that such a philosophy will be entangled in all the necessities and effects of compulsion and coercion.
As against the Greek philosophical schools, the divine religions while emphasizing knowledge and awareness to be the effective factors, introduce carnal and sensual desires as the most important factor of man’s turning away from the truth and stress upon the created freedom, ability and authority of man in his destiny. From the viewpoint of religions, after passing the two stages of ‘definition’ and ‘reminding’ man succeeds in conscientious comprehension and lofty recognition of God. As such, the only reason why man does not submit before God is the evil free will and following of desires by utilizing the voluntary and created power.
In other words, the recognition of God is a heartly Ma’refat (gnosis), not a mental and imaginary feature and this Ma’refat is the gift of God, not the discovery of man. Similarly, the real Ma’refat is manifested by reminding (and the argumentation is completed) and not by philosophical proof and confirmation. Therefore, the reason of disbelief of the disbeliever is evil morals and their evil free will, not mistake in imagination and error in the method of confirmation.
Undoubtedly, the successive stipulations and emphasizes of Quran regarding moral virtues and vices and their role in belief and disbelief is not capable of perception and explanation except from this viewpoint. Some of the Orientalist and some of the thinkers who are not acquainted with the logic of Quran in the matters of belief, when coming across such verses and traditions, depict religion merely in ethical and exhortative manner. According to the logic and ways of monotheistic religions in the matter of theology, ethics is one of the important bases of achieving the truth and not merely in the meaning of advice and exhortation. From the viewpoint of Quran and traditions, moral vices and the darkness resulting from it are counted to be one of the barriers of recognition and prepare the ground for the evil free will of man. In contrast, the moral virtues prepare the soul and the self of man in receiving the divine Ma’refat and the light of guidance.
Unfortunately, the religious sources and evidences have been less scrutinized and analyzed from this aspect. The result of such inattention is that the logic of theology of revelation is intermixed with the alien elements and most of the truths of Quran have been vaguely hidden behind the curtain. It should be known that most of the objections of the westerners and the deviators in religion are in reality in these very non-religious elements which in the course of time have become inter-mixed with Ma’aref and revelation in an unsuitable and un-matchable manner. The bedecking of religion from the non-religious elements (whether those elements be correct or incorrect) is one of the pressing duties of the Theological Centers in the field of Islamic research and one should look for the process of reforms in Islamic reflection in this area.
Now we shall discuss in brief, the veils and obstacles of submission from the viewpoint of Quran.
3-Obstacles of Submission in Quran
In general, the afore-said obstacles in Quran return back to two internal and external factors and each of these two also consist of two set of factors which are as follows:
A) Moral vices and sensual attachments
B) Abomination and committing of sins
C) Satan of Jinns
D) Satan of men
Each of the above titles in its turn is possessed numerous meanings, which we shall refer to some of them and in each of the cases usually one verse will be sufficient and for some others references will be produced in the end.
A) Moral Vices:
The point which should be reminded about moral vices is that these vices take shape by man’s free-will and he is in a position to acquire them.
I) Carnal Desires and Extensive Love:
أَفَرَأَيْتَ مَن إِتَّخَذَ إِلهَهُ هَواه و إَضَلَّه الله علي علمٍ و خَتَمَ عَلي سَمْعِه و قَلْبِه و جَعَلَ عَلي بَصَرِه غشاوةٌ فمن يهديهْ مِن بعد الله أَفلا تذكّرون »
“Have you then considered him who takes his low desire for his god, and Allah has made him err having knowledge and has set a seal upon his ear and his heart and put a covering upon his eye. Who can then guide him after Allah? Will you not then be mindful?”
According to the above verse, deviation, the sealing of heart, ears and eyes and deprivation from guidance are the effects of man’s evil free will and selection of carnal desires as objects of worship.
وَ أَمّا ثمود فهدَيْنهُم فاستحبّوا العَمْي علي الهُدي »
“And as to Samood, We showed them the right way.”
II) Hard-heartedness:
و يُريكم آياته لعلّكم تعقلون،ثم قَسَتْ قلوبُكم مِن بعدِ ذلِك فهي كالحِجارةِ او أَشدّ قَََََسوَة
“…And He shows you His signs so that you may understand. Then your hearts hardened after that, so that they were like rocks, rather worse in hardness.”
According to this verse, the created signs (‘Ayaat-e-Takweeni’) [which was discussed in the second stage] along with intellection opens the way for the guidance of man. But hard-heartedness and cruelty of a person becomes the cause of not allowing his intellect to attain anything. In such kind of verses and traditions the number of which is not less, intellection and reason have been propounded as the associate of the heart and mind. It should be seen what are the meanings of intellect from the viewpoint of revelation?
In the other heavenly books too much has been spoken about hard-heartedness and cruelty of man and the matter of heart becoming as hard as the stone has been discussed as the factor for turning away from truth and standing against God and His religion. For example in the journey of exodus from Torah it has come that: “Moosa and Haroun came to Firaun and said: “Jehovah the God of Israel has said to set free my nation so that they can observe a festival for me in the desert.” Firaun replied: “who is Jehovah that I should listen to his words and set free the Israelis. I do not know who is Jehovah and I shall not release the Israelis.”
Thereafter Prophet Moses displayed numerous miracles before Firaun which each of the time Firaun did not submit due to his heard-heartedness. The sentence “the heart of Firaun became hard” has been repeated for more than ten times in the journey of exodus.
III) Pride and Arrogance
« اِنّ الذين يجادلون في آيات الله بغير سلطان أتاهم اِن في صدورهم الاّ كبر »
“Surely (as for) those who dispute about the communications of Allah, without any authority that has come to them, there is naught in their breasts but (a desire) to become great”
Thus the divine signs are sufficient for guidance. However a group have disputed and contended against it and this disputation is not due to ignorance of the reality but because of pride and haughtiness.
« و امّا الذين كفروا أفلم تكن آياتي تتلي عليكم فاستكبرتم و كنتم قوماً مجرمين »
“As to those who disbelieved: What! Were not my communications recited to you? But you were proud and you were a guilty people.”
IV) Avarice
« فلمّا آتاهم من فضله بخلوا به و تولّوا و هم معرضون فاعقبهم نفاقاً في قلوبهم »
“But when He gave them out of His grace, they became niggardly of it and they turned back and they withdrew so He made hypocrisy to follow as a consequence into their hearts.”
The effect of avarice is turning away from religion.
V) Seeking Loftiness of Position and Rank. About the denial of the divine signs by Pharoah and his followers, Quran says:
« و جَحَدُوا بِها واسْتَيْقَنَتْها أَنْفُسُهُمْ ظُلْماً و عُلُوّواً فانْظُرْ كيف كان عاقبة المفسدين »
“And they denied them unjustly and proudly while their soul had been convinced of them; consider, then how was the end of the mischief-makers.”
B) Committing Sings:
I) Injustice:
« و ما يجحدوا بآياتنا إِلّا الظالمون »
“…And none deny Our communications except the unjust”
« اِنَّ الله لا يهدي القوم الظالمين »
“Surely Allah does not guide the unjust people.”
In the Bible it has come that: “So the reason that He (i.e. God) made Pharoah’s heart hard was that he punished our nation and wished to do injustice upon them”
II) Abomination
و لَقد أَنزلنا إِليك آيات بيّنات و ما يكفر بها إِلّا الفاسقين »
“And certainly We have revealed to you clear communications and none disbelieve in them except the transgressors.”
In this verse, disbelief is confined to ‘Fisq’. Perhaps the reason may be due to the wide meaning of ‘Fisq’,
which includes in it every action, which is evil.
« إِنَّ الله لا يَهْدِي القوم الفاسقين »
“Surely Allah does not guide the transgressing people”
III) Performing Indecent Acts:
« ثم كانَ عاقبة الذين أَساؤا السوء أَنْ كَذَّبوا بِآيات الله »
“Then evil was the end of those who did evil, because they rejected the communications of Allah.”
This warning of Quran is very severe and grave that sins do not remain merely within its limits. Rather, because of the reciprocal relation and connection of behaviour with the human heart and soul, any indecent act will have a direct effect on man’s heartly position before religion and he will start rejecting it.
IV) Lies and Falsehood
« إِنَّ الله لا يهدي مَن هو كاذب كفّار »
“Surely Allah does not guide him aright who is a liar, ungrateful.”
C& D) Satan of Jinn and Men
« و كذلك جعلنا لِكلِّ نبيٍّ عدوّاً شياطينَ الانسِ والجنِ »
“And thus did we make for every prophet an enemy, the Shaitans from among men and jinn.”
« كمثل الشيطانِ إِذْ قال لِلْاِنسان أُكْفُرْ »
“Like the Shaitan when he says to man: Disbelieve.”
« كمثل الذين إرتَدّوا علي أَدبارهم مِن بعدِ ما تَبَيَّنَ لهم الهُدي، الشيطانُ سَوَّلَ لهم و أَملي لهم »
“Surely (as for) those who return on their backs after that guidance has become manifest to them, the Shaitan as made it a light matter to them, and he gives them respite.”
« و يريد الشيطان أَن يَضِلّهُم ضلالاً بعيداً »
“And the Shaitan desires to lead them astray into a remote error.”
It has come in the Bible that: “Faith never errs because its foundation is God and His words… However [Satan] with all his efforts plans to nullify the faith”.
With regard to our topic of discussion, many traditions have been narrated which for the sake of brevity we shall refer to only some of them.
« قال : ابو عبدالله(عليه السلام) أصول الكفر ثلاثة : الحرص و الاستكبار و الحسد »
« قال النبي (صلي الله عليه و آله) : اركان الكفر اربعة : الرَغْبَة و الرَهْبَ] و السخط و الغضب »
The Holy Prophet (S.A.W.) said: “The pillars of disbelief are four: Greed in worldly things, fear from its decadence, discontent and anger.”
« عن أَمير المؤمنين (عليه السلام) قال : بُنَي الكفر علي أَربع دعائم : الفسق و الغلوّ و الشك والشبهه »
To Sum Up
Good and evil free will and moral virtues and vices are having many effects on man’s life. Just as it was said in the first chapter of the stage of ‘Submission’, among its effects one can mention submission or non-submission before God and just as it will come in the second chapter, the result of such submission or non-submission will be enjoyment of ‘spirit of faith’ or its deprivation and consequently will amount to worship or disobedience. The outcome of submission and worship too (as was mentioned in the stage of ‘reminding’) is acquisition of ‘special guidance’, intensification of innate Ma’refat (gnosis) and a more lofty recognition of the Exalted God.
The effects of free will and the moral capacities which have not been discussed in length, is the kind of perception of innate Ma’refat and being reminded of it in the very first stage of guidance (general guidance). Of course, the essence of Ma’refat of God has been manifested to all and the divine argumentation will be completed upon all the human beings (just as it was mentioned in the stage of definition). However the spiritual condition of a person is not ineffective in the kind of manifestation of innate Ma’refat and being reminded of it. Perhaps some of the expressions of Quran like.
« اِنّ الله لا يهدي القوم الظالمين » ، « اِنّ الله لا يهدي القوم الفاسقين » ، « ثم قست قلوبكم من بعد فهي كالحجارة او اشدّ قسوة »
Could also be other than ‘special guidance’ encompassing and controlling the ‘general guidance’ and the type of perception of the first stage of guidance. As such, free will and morals will be having a fundamental role in recognition, beliefs, and deeds and in reality, in all the aspects of man’s life.
Chapter Two: Outcome of Submission
The last stage on the path of guidance is submission before the Beneficent God and by taking this step man reaches to the position of ‘being guided’ and the course of divine general guidance. The gift of this stage perceives the spirit of faith of the Compassionate God. Like the innate Ma’refat, the spirit of faith too is a gift and bounty from the Merciful God with the difference that the basis of innate Ma’refat is common (for all) whereas the spirit of faith is earmarked only for those who submit and bring faith. While mentioning the specifications of faith, we shall describe and make clear the above matter.
In divine works, the matter of faith and its issues have been mooted from various angles. Here we shall, at first explain the various meanings of faith and then see the divine faith from two dimensions of ‘believers faith’ which is the act of man and ‘spirit of faith’ which is the creation of God. While mentioning some of their specialties we shall also briefly compare them with the viewpoints of Greek philosophers.
(1) Meaning of Faith
In the generous Quran and noble traditions, the term of ‘faith’ is applied to various meanings. Among the various meanings we may mention the following:
“Confession by tongue”
, “confirmation by heart”
, “divine duties”
, “acting upon the duties and abstaining from cardinal sins”
“performing the obligation and leaving the absolute sins”
and performing the obligatory and recommended acts and abstaining from the forbidden and abominable acts (even permissible [‘Mubah’] acts).
The meaning which has been emphasized more than all other meanings and which also matches with the actual meaning of divine faith is the meaning of “belief of heart accompanied with confession by tongue and action by the limbs” and it is this very meaning that has been utilized in the meaning of apparent submission vis-a-vis ‘Islam’
This meaning has been set forth by the Holy Imams (A.S.) as against the two widespread views.
‘Murja’a’ reckoned the apparent confession of the Ka’bites to be sufficient for Islam and faith and the ‘Khawarij’ believed that acting upon the obligatory (acts) and abstinence from the cardinal sins were necessary in Islam and faith. Meanwhile the true inheritors of the religion of God and the true exegetics of the Generous Quran have, by virtue of Quran and Sunnat of Holy Prophet (S.A.W.) expressed this fact that apparent confession is sufficient for (bringing) Islam. However for faith only the condition is necessary and its adequate condition is apparent confession and heartly belief along with divine action. Thus faith by the above meaning will be synonymous with heartly submission and its requisites i.e. submission by tongue and deeds.
In Islamic sources, faith by the above meaning has been associated with another matter by the name of “spirit of faith.” That is to say, in proportion to a believer’s faith, God helps and provides relief to his heart makes the light, tranquility, expansion, piety, brightness and certitude to glimmer in his heart and existence and makes a believer fortunate with a lustrous and spiritual reality called “spirit of faith.” In this section, more than anything else these two topics i.e. believers faith and spirit of faith will be emphasized. One of them is the act of man while the other the make of God. One takes shape on the basis of spiritual position of a person and his freewill while the other is imparted by God.
(2) Spirit of Faith is the Make of God
In the tradition it has come that:
« قلت لِأَبي عبدالله(عليه السلام) اولئك كُتِبَ في قلوبهم الايمان،
هل لهم فيما كتب في
قلوبهم صُنْعٌ؟ قال : لا »
About this verse, that “God has put down faith in their hearts” I asked Imam Sadiq (A.S.) whether the believers are having any role in the putting down of faith to which Imam (A.S.) replied ‘No’.
The spirit of faith is the substantiation and support of God towards His faithful slaves.
اولئك كُتِبَ في قلوبهم الايمان و أَيَّدَهُم بِروحٍ منه »
The spirit of faith is repose and a pacification, which is revealed from God upon the heart of a believer.
« هو الذي أَنزل السَّكينةَ في قلوبِ المؤمنين »
The spirit of faith is the same divine piety, which is attached and accompanied with the believers.
فأَنزل الله سكينَتَه علي رسوله و علي المؤمنين و أَلزمهم كلمة التقوي »
At times when believer returns back and revolts against the basis and foundation of faith (submission), the spirit will be taken away from him.
اِذا زني الرجل أَخرج اللهِ منه روحَ الايمان »
The line of demarcation between a believer and non-believer is the spirit of faith.
Just as the line of demarcation between Infallible and Non-Infallible is the Holy Spirit (‘Rooh al-Qodos’)
(3) Faith and Heart
Divine faith (faith of a believer and spirit of faith) is an affair related to the heart and in the divine works; man’s faith has been remembered under such names as
“Object in the heart”
, “Submission by heart”
, “An agreement in heart and by heart”
, “Confirmation by heart”
, “Whatever is steadfast in the heart”
,
“Whatever is pure in the heart”
, “Faith in heart and by heart”
and “White spots in heart”
The spirit of faith has been remembered under such titles as
“A making in the heart”
, “Verification by heart”
and “An inscription in the heart”
Such definitions show that faith is a matter related to the heart and is not an affair related to the tongue and not a notion and confirmation related to the mind. If man, fully submits himself before God, then God too will directly confirm his heart and soul without the means of understandings and imaginations.
(4) Faith and Action
After man submits himself before God and admits Him by heart, then in proportion to his faith, a light is imparted to him which its essential condition is religious conduct and worship of God.
Among the characteristics of Shi’ism is the view of ‘faith’ and ‘Islam’. As against the Khawarij and Murjaans, the Shias have reckoned religious deeds to be of material in faith and believe it to be a condition for faith. On the other hand they do not consider worship and deeds to be of material in Islam in its apparent form.
This view (i.e. Shia view) has been drafted on the basis of Quran and tradition.
Many traditions substantiate this matter that a believing person does not commit a sin and if at all it is seen that a believer commits a sin it should be then admitted that God has taken away the spirit of faith at the time of performance of sin and even much before that. Moreover it is only through repentance and penitence that the previous brightness and purity will be returned back to him.
The above point is yet another difference between divine theology and philosophical theology meaning that the result of notion and affirmation of God is eventually a rational (mental) confirmation of the existence of God. Undoubtedly, the necessary relation between ‘mental confirmation’ and a ‘spiritual deed’ is absurd even though every mental confirmation is usually proportionate to a special deed. Basically, from the viewpoint of philosophy there does not exist any kind of necessary and logical relation between mental confirmation and its corresponding deed. Therefore at the time of leaving that deed, no harm comes to the mental dole and from here the separation between knowledge and deed takes place in the form of justified views.
However the outcome of divine stages of theology is the heartly contract and finally the receipt of spirit of faith which will be followed by conduct commensurate with faith i.e. there exists a necessary and essential relation between faith and worship. In spite of this, freewill does not lose its sovereignty in all the stages. The secret of this talk is hidden in the rudiments of faith.
In as much as after submission and as per its intensity man enjoys the spirit of faith, the same submission (after faith too) which has taken shape on the basis of free-will, manifests into action along with divine stipulation and confirmation. In reality at the time of disobedience and sins too, a person gives up by his own free-will the basis of faith (which is the very submission) and finally the divine confirmation is taken away from him and the unjust and unworthy deed is manifested by him.
In this way, sins bring harm to the essence of faith because of destroying its basis and in this regard many traditions have been narrated. Just as it was formerly said, it has come in these traditions that at the time of disobedience and transgression, the spirit of faith is taken away from the sinful person.
(5) Faith and its Degrees
The submission of people before God is not of one level because, commensurate with their spiritual capability and freewill they submit themselves before God with special degrees. As such, the faith of the people possesses different ranks and degrees and with regards to divine confirmation and spirit of faith too, they enjoy a special degree. It is for this reason that the devoutness of the believers and their religious conduct are diverse.
On this basis, the traditions which have explained various meanings for faith not only have no contradictions among each other but reveal the different levels of faith.
The point which is necessary to be said over here is this that a person does not constantly remain fixed in the same level of faith. Rather he fluctuates in various degrees. The secret of this matter is that the basis of faith and the spirit of piety is the submission of man on the basis of free-will and created freedom. After submission too, this freedom keeps its power and a person can either turn around from submission or strengthen it and ascend to a higher level of faith.
« . ثم قال ابي الحسن (عليه السلام) : نحن نؤيّد الروح بالطاعة الله و العمل له »
“We confirm the spirit of faith by obedience of God”.
We should say that many traditions have come regarding the levels of faith and its condition and causes. For the sake of brevity, we shall content ourselves only by the mentioning some of their references.
Gist of the Discussion
“The Greek philosophical theology” and “the divine theology possess different basic facts and results. In this book, while a comparison was made between these two schools of thought, the diverse basic facts and results were discussed and in each of the cases adequate reasoning were presented. Over here we shall refer only to some of the basic fundamentals of these two schools of thought.”
(A) Fundamentals of Greek Philosophical Theology
(1) The notion of God and His affirmation takes shape in the mould of one philosophical arrangement and system. As a rule, this kind of theology is brought into existence when philosophical reflections about the world and existence have developed to a sufficient level and the philosophical schools of thought are on the verge of growth and development. Since the world without God is not capable of philosophical explanation therefore the notion of God, finds its place in such kind of school commensurate with the philosophical system.
(2) This kind of theology is a creatable matter in human culture and civilization and in Greece it begins in a deficient state with Anaximanas, Kasnufanas, Heraculitis and then Anaxagoras and finds its perfection in Plato and Aristotle.
(3) The notion of God from other sciences is recent because it takes shape on the basis of knowledge of existence and theology in general.
(4) Understanding such kind of theology is complicated and difficult matter because from the view-point of notion it depends on the preceding sciences and from the view point of confirmation of special logic which a philosopher presents, it is having a stoppage. On the other hand, considering that the more we advance towards abstraction the more we remain far from sensation and the more difficult becomes the recognition, therefore the recognition of God who is an absolute abstract, is the most difficult of all the recognition. Plato and Aristotle have emphasized this matter.
(5) This kind of theology is specifically for some special people who possess the required conditions. These conditions have been specified by Plato.
(6) Recognition of God is the act of man and by his mind a person can imagine God.
(7) The basis of God’s recognition is a rational (mental) imagination of God and this imagination and notion too is Universal because other than the Universals, the intellect does not recognize correctly and accurately any other thing. Therefore, in order to prove monotheism we are in need of another proof.
(8) Recognition of God reaches perfection when Universal imagination is made ready and is affirmed by philosophical method i.e. the relation of God with external existence is proved.
(9) There does not exist any relation between ethics and recognition of God and moral virtues and vices are having no effect in the recognition of God. Incidentally man’s freewill and his influence in the recognition of God and basically in every kind of recognition and conduct is not capable of explanation and clarification.
(10) Any special deed is not an essential condition for recognizing God and there does not exist a relation between mental confirmation and conduct.
(B) Fundamentals of Divine Theology
(1) Recognition of God is ascertained without any kind of philosophical arrangement and system.
(2) Recognition of God is ancient and Ma’refat (gnosis) of His Holy Essence has been accompanying man’s soul right from his birth and rather before his birth.
(3) Recognition of God is having no stoppage upon different and rudimentary sciences.
(4) Recognition of God is not a matter of mental complication and so is not peculiar to some specific people. It involves all the common people.
(5) The focal point of God’s Ma’refat is the heart of man and man perceives God with his soul and existence without the means of mental understandings.
(6) Ma’refat (gnosis) of God is the act and make of God. It is as He has defined Himself and this definition and Ma’refat (gnosis) is outside the scope of human sciences.
(7) In divine definition (of God), man is heedful of an external and personal God and not a Universal God. Thus the monotheism of God is not separate from His Ma’refat (gnosis).
(8) Instead of ‘proof’, discussion is about ‘reminding’.
(9) There prevails a deep relation between man’s freewill and morals on the one hand and the Ma’refat (gnosis)
of God and faith in Him on the other hand.
(10) The essential condition of recognition of God and divine faith is a specific act and there exist a firm relation between faith and action.
THE END
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Author: Reza Berenjkar
