Which is the Premise of Faith?

By: Ayatullah Muhammad Taqi Misbah Yazdi
It is necessary to point out that knowledge, which is the premise of faith and whose existence is indispensable for the emergence of faith, is customary. Let us elaborate: One term for knowledge used in logic is that man is certain of a priori reality; that is, he has such total conviction that it is impossible to be the contrary. There is no probability, not even one in a million, of being the contrary. Many theorems in mathematics are like this. For example, “To combine two opposites is impossible” belongs to this group of theorems, and there are many others. This terminology is specific for knowledge and what we mean by knowledge which is the premise of faith is this one.
The knowledge which is indispensable in faith is that which is technically called certainty. It is an inner and psychological state in which man has no more inner and psychological worry and anxiety in relation to a matter, and he has peace of mind as far as it is concerned. A hundred percent rational evidence for it has not been established, and there is rational and philosophical probability to be the contrary, but this probability is so insignificant that people usually do not pay attention to it, and in spite of it, they are convinced that the matter is as they believe it to be. This certainty is not philosophical; rather, customary. That is, the same treatment of the philosophers toward the philosophical certainty is what the common people do to certainty. Rationally and philosophically, certainty is a very strong presumption with a very small probability of error. In other words, some subjects in our minds still have the status of uneasiness and agitation, and we do not feel certain peace of mind and tranquility of the heart in relation to them. Some other subjects are not like so, and the minds accept them easily.
We shall cite an example in order to better clarify the subject. Let us assume that you went out of your home in the morning and to your office or another place. After a few hours, you want to return home. At this moment, if you are asked, “Are you certain that your house is in order to which you want to return?” you cannot prove that it is in order through rational and mathematical evidence. Maybe, God forbid, something bad has happened and your house is totally destroyed. Such a probability cannot rationally be negated. But everyday, without entertaining such a probability, you return home with confidence. In essence, many activities in the custom of the wise and in the midst of people and society are performed on the basis of this very conviction and customary certainty. In spite of having no philosophical and absolute certainty, the wise follow the dictate of their knowledge and certainty without paying attention to the probability of error.
Now, concerning faith, we say that the knowledge which is the premise of faith is the same customary knowledge and certainty, and there is no need to have definite philosophical certainty whose probability of error is absolutely impossible. For example, we are certain that two times two is impossible to be other than four. Philosophical certainty regarding faith is possible for the saints of God and those who are like the Commander of the Faithful (‘a). This certainty is very rare, but different levels, lower and similar to it, are possible for other people. It is here that the discussion on the levels of faith is raised.

Two Contributory Factors in the Enhancement and Strengthening of Faith
The first level of faith is attainable with the same presumption and certainty mentioned earlier. Once a person’s mind becomes free from agitation, uneasiness and disturbance with respect to a subject and attains tranquility and serenity, if he is asked, “Do you know it?” he will say, “Yes, I know it.” That state is enough for attaining faith. After acquiring faith and deciding to act upon the requisites of this certainty and actually doing so, this thought will be strengthened gradually through further proofs and pieces of evidence and the resolution of man to undertake them will equally become stronger. In this state, faith will be enhanced and its level elevated. The Qur’an thus says: The faithful are only those whose hearts tremble [with awe] when Allah is mentioned, and when His signs are recited to them, they (Allah’s signs) increase their faith. (8:2)
If a person has a proof for a subject and then acquires another proof, he will become more certain of it. This is one of the ways of strengthening and increasing faith.
Another way of enhancing and strengthening faith is through the effect of the same undertaking which a person acquires in practice. Once he becomes certain of the existence of a thing, closer to it and acquainted with it, his desire, interest and acceptance of it will gradually increase. We have definitely had such experiences. No one of us had this degree of faith that we have now during our childhood and early adolescence. Initially, they asked us to pray. Little by little, they said, “Pay attention to what you are reciting in your prayers.” They said, “Read the Qur’an and reflect on its meaning.”
They said, “Supplicate and recite litanies to God.” Gradually and slowly, man will feel the munificence of God and become more acquainted with and closer to Him. Therefore, action and practical undertaking contribute to the enhancement of faith. On the contrary, those who acquire faith in the beginning but fail to fulfill its requirements, their faith will not grow. If they indulge in sins and that which is contrary to its requirements, their initial faith gradually weakens and as the effect of further and repetitive sinning, it may end up in the total effacement of faith: Then the fate of those who committed misdeeds was that they denied the signs of Allah and they used to deride them. (30:47)
Thus, faith can be strengthened or weakened. How can it be strengthened? One way is to enhance knowledge, which is among the foundations of faith. In doing so, man can enhance his level of certainty. Not only will that certainty find the main point, but also the negation of its opposite. The second way is through perseverance in fulfilling its requirements. The more he is careful and acts upon his certainty, delight, acceptance and obedience will increase.

Summary of the Discussion
Faith is voluntary knowledge and something more than the knowledge which is the premise of faith, and sometimes it may be acquired involuntarily. This voluntary action means that man experiences a state in his heart to decide to act upon the requirements of knowledge and what he knows. If he has knowledge but decides never to act upon its requirements, this is not faith. He who says, “I am certain that the Prophet of Islam is a divine prophet and has said the truth, but I decide not to obey any of his ordinances,” has no faith; what he has is only knowledge. Faith is that state whose requisite is to decide to act.
The condition of faith is not the knowledge of philosophical certainty; rather, the common and customary knowledge which is the same certainty is enough for faith. The mere fact that the mind has no more agitation and uneasiness (with respect to a thing), and although there is the probability of wrong belief, this probability is so insignificant for it to disturb the state of peace and tranquility of the mind and soul and for this reason, it is not given attention.
Faith has levels. Once a person’s attention is drawn to the purport of the verses of the Qur’an and he reflects upon them, the attraction of the Qur’an will capture his heart and soul and he will earn motivation to act upon them and to be more acquainted with God: “When His signs are recited to them, they (Allah’s signs) increase their faith.” On the contrary, when a sinful person decides not to be bound by the requirements of his knowledge and to indulge in sin upon sin, his initial faith will weaken and may even reach a point where it is totally wiped out: “Then the fate of those who committed misdeeds was that they denied the signs of Allah.”
Some claim that the requisite of faith and its voluntary nature is ignorance and doubt. This is false and baseless. If a person knows that something is not true, it is impossible for him to have faith in it. If it is proved to you that “one” is not “three” while “three” is not “one”, there is no possibility for you to believe that “one” and “three” are identical! The Christian Trinity is nothing but this: God is one in a trinity! Even a state of dilemma and 50-50 doubt will not end up in faith. One has to acquire preference—a considerable preference—so as to acquire faith. Those who have claimed that faith is a correlative of ignorance have not understood faith, ignorance, or knowledge.