|
Outcome of Definition (of God)
1-Characteristics of Innate Disposition 'Fitrat')
Just as it was seen in the first section the outcome of definition of God is a Ma'refat (gnosis) very sublime and a recognition conscientious with regard to Divine Essence. The result of definition (of God) is neither belief in God nor inclination nor ability and capability in recognizing God, nor empirical knowledge and not (even) intuitive knowledge in the common sense. Rather, Ma'refat and recognition is much more higher and exalted than the common human sciences and therefore it cannot be inserted into the usual divisions of human sciences.
Nevertheless, some of the above matters are certain and correct in its own place. However the whole truth is that none of these interpretations can be a true exposition of the foundation of monotheistic Fitrat in the divine religions.
In the entire reasoning of Fitrat (innate disposition) the talk is about Ma'refat, witnessing with clearness and heartly observation and examination. It is obvious to what extent an appreciable and fundamental difference exists between these two basis, which is oftenly overlooked.
For clarifying the matter, we shall briefly make a comparative examination of these views:
A) Fitrat (Innate Disposition) is Not a Belief
As per our past sayings, what is meant by monotheistic Fitrat is Ma'refat and recognition, not belief in God. Although after the recognition of God man oftenly submits himself before God just as God has taken this belief, confirmation and confession from all the human-beings in the previous worlds, yet considering the fact that this present world is the place of test and affliction and man's misgivings and carnal desires are no less and on the other hand man is the possessor of will-power and authority it therefore cannot be said that every human-being necessarily believes in God. Even though the lofty Ma'refat is from the Blessed and Supreme God its bearer gets reminded by the reminding of the exhorters and by propaganda of the evangelists and oftenly he finds belief and faith too in God.
With this explanation of Fitrat there will no longer remain a place for asking this question that why some of the people deny God. This is because Fitrat is Ma'refat (gnosis) and the authority of admission and rejection is entrusted to man. Thus it is endowed with good and evil and reward or punishment pertains to them.
In addition, when the same Fitrat becomes shy due to the external factors, the light of reality remains hidden from man.
(*)
In the discussion of 'submission and faith' this matter will be examined in a more detailed form.
B) Fitrat is Not Inclination towards God
In spite of this, inasmuch as man by his divine Fitrat finds the Compassionate and Merciful, Generous and Gracious, Graceful and Intimate God with all his existence, he therefore inclines towards Him and loves Him. Thus inclination is newly from Fitrat.
As such, the one who observes his God in the light of Fitrat with the qualities of Beauty and Magnificence will pay close attention to Him and will not submit his heart to anyone other than Him. Basically true love can be found in the true Beloved and whatever is other than Him is wish carnal desires and egotism even though it may be expressed in beautiful words and the one who reckons the metaphor to be the castle of reality is far from reality: (*) (Dua-e-Arafa; Imam Hussain (A.S.) - Mafatihul Jenan)
Yes, the one whose existence has been filled with desires, arrogance, pride, obstinacy and darkness has not left any place for light in his heart and will not have any inclination too towards God. As such, the question that why Pharaoh, Niraun, Abu Jahl, Abu Lahab, Chenghiz and Timur did not have any attraction and inclination towards God will stand no credit. The description of this matter will come in the section of 'Submission'.
C) 'Fitrat' is Not an Ability to Know God
Basically the power to know God is given to man when he has not recognized God. Thus at that time the power and ability of this recognition will be given to him so that by this means he recognizes God. However, just as we had seen previously, the Ma'refat (gnosis) of God has been granted to man in a very clear and expounded manner. Thus there remains no place for power and ability because the outcome of ability will be the acquisition of some affair whereas the Ma'refat is (already) obtained and present near man in the most highest form even though it may be concealed.
Yes, if we say that man is capable of remembering the Ma'refat of God and becomes reminded after the reminding of the exhorters and or man is having the ability to do reasoning and argumentation for proving the same innate Ma'refat then such a saying is absolutely correct and man is possessing such abilities. However these are having no relation with the 'Fitrat' (innate disposition) which is the fundamental of religion and they should not be used in explaining and justifying that Fitrat.
2-Innate 'Ma'refat' is a Comprehensive and Clear 'Ma'refat' not Abstract and Ambiguous
Quran and traditions have interpreted innate Ma'refat to be a heartly vision and a self-evident examination and observation. (Tauheed of Sadooq; Pg. 107; chapter 8. Similarly Usul-e-Kafi; vol. 2; Pg. 13 and Behar al-Anwar; vol. 5; Pg. 223, 227)
These wordings of Quran and traditions, in the most audible expression indicate the clearness of the Ma'refat (gnosis) of God and the intensity of its lucidity in the heart and mind of man. As such, this saying that due to the weakness and ambiguity of innate Ma'refat and its vagueness in the field of recognition one should embark upon intellectual and conceptual recognition and or this saying that innate Ma'refat is abstract and within one's power and one should in this world expound it through reasoning and proofs, will in reality amount to comparison (equation) of Quranic innate Ma'refat with the innate Ma'aref of 'Dakaart' and 'Laibnites' and reminds one of the beliefs of recent 'Rationalism' as against 'Amperism'
The luminousness and holiness of the past innate Ma'refat (gnosis) is so intense that the firmness of the foundations of religion in the nature of man is indebted to the firmness of this Ma'refat. The expression of vision and examination is so expressive in the lucidity and authenticity of this recognition that it has also perplexed the traditionalists and so they were putting forth this question that whether God can be seen with the physical eyes or not? The Holy Imams too would reply that by such expression is meant heartly vision and not vision with the physical eyes or perceptions with mental and heartly illusions. (Some of these proofs will come under point no. 5)
Paying attention to the following point can to a large degree be a reply to the existing doubts about innate Ma'refat. Just as it was seen in some of the traditions in Section One, this examination has been forgotten by man and the one who has made to forget is God.
(*) (Behar al-Anwar; vol. 5; Pg. 223)
As such, man forgets the Ma'refat at the time of birth and it is after the gradual passage of some time and especially after the reminding of the exhorters and warnings of the warners that he once again remembers the same Ma'refat.
(*)
“Did we not preserve you alive long enough, so that he who would be mindful in it should mind? And there came to you the warner…” (Holy Quran: Fatir: 37)
In some of the traditions the maximum age for getting reminded has been mentioned to be eighteen. (Burhan; vol. 3; Pg. 336; Traditions 3 and 4)
Based on the above explanation, reasoning out this verse
(*)
“And Allah has brought you forth from the wombs of your mothers - you did not know anything…” (Holy Quran: Nahl: 78)
For denying, 'Fitrat' will not have the kind of granted and esteem 'Ma'refat'. It has been said that the above verse rejects any kind of past Ma'refat whereas just as it can be precisely perceived, this holy verse negates knowledge and awareness at the time of birth and does not say anything in connection with the past awareness which is made to be forgotten at the time of birth and is remembered by man after a lapse of some period. These past Ma'refats have been mentioned and emphasized in other verses and traditions and it is even specifically mentioned that this Ma'refat is made to be forgotten at the time of birth. Therefore there exists no contradiction between those verses which prove the past Ma'refat and the above verse. Rather the verses explain and clarify each other.
Another matter, which becomes clear from the above description is that theology (i.e. recognition of God) being innate is not a reason of being independent from 'reminding'. Rather the vice-versa is also true. We shall once more refer to this matter in the chapter of 'reminding'.
Another conclusion which we can derive from the above discussion is that 'Fitrat' and 'reminding' as a means of guidance for man are alone counted to be a strong reason and an independent channel. Rather it can be claimed that a superior and genuine Ma'refat of God is the same Ma'refat which is acquired from Him and the other ways and means of recognizing God should eventually lead to and terminate in this very innate Ma'refat. On the other hand acquiring the strange ways instead of Fitrat (innate disposition) will be a strange Ma'refat different from the innate and genuine Ma'refat.
(*) (Usul-e-Kafi; vol. 1; Pg. 114)
How be it that the one who imagines he has recognized God through a means other than His means is a monotheist! Surely, only the one who has recognized God by (means of) God has truly recognized Him and anything besides this will be recognition of someone else and not God.
This matter was already mentioned in the first section and it will again be discussed in the chapter of 'reminding'.
3-Before Becoming Reminded, Innate Ma'refat is Simple not Absolute.
By simple, we mean that man is heedless and takes no notice of his innate Ma'refat and by absolute we mean being heedful of Ma'refat.
This too is one of the mysteries of God where man, because of being busy in his daily life, oftenly tends to neglect God and does not pay attention to Him. If it was not such then the wheel of man's material life would not have rotated and people would not have adequately paid attention to their physical and material dimensions.
Moreover the aspect of test and affliction of this present world too would have been weakened. If deception and the matter of negligence of this world were not existing, then the worship of God would not have had that importance which could lead man to the position of nearness to God and His representative.
Nevertheless, the argumentation will be finished upon man and by being reminded he will thereafter select his path: Either the route of submission and arranging the material life on that basis or the route of whims and desires and arranging all the affairs on that pivot.
4-'Fitrat' is the Make of God
Just as it was said in the first section, definitions of God is the act and make of God and man plays no role in it. Even the power of egotism by way of 'definition' is taken away from man. Therefore there exists no responsibility for acquiring this Ma'refat and man is only duty-bound to follow it and submit himself before his Lord.
From the above description we draw this conclusion that innate Ma'refat is not one of the branches of human sciences. This is because Fitrat (innate disposition) is the act of God and it should not be compared with the empirical knowledge, primary axioms, secondary axioms, views close to axioms and similarly intuitive knowledge which are in common use. (We shall refer to these sciences under point no. 5).
5-The Focal Point of Innate Ma'refat is the Heart not Mind
(*) (Tauheed of Sadooq; Pg. 117)
It was asked from Imam Sadiq whether the believers would see God on the Day of Judgement? Imam replied: Yes and they have witnessed God even before the Day of Judgement. It was asked when it was so and Imam replied: When it was said to them:
(*)
Thereafter, he kept silent and then said: Verily the believers witness God in this world and before the Day of Judgement too. Do you not just now witness God?… Witnessing by heart is not similar to witnessing by the eyes.
Therefore observation of God is one Universal matter and is not specifically meant for a particular group, although the grades of observation are varied.
(*) (Tauheed of Sadooq; Pg. 109; Similarly Nahjul Balaghah, Subhi Saleh)
(*) (Tauheed of Sadooq; Pg. 108; similarly Usul-e-Kafi; vol. 1; Pg. 97)
(*) (Nahjul Balagha; Pg. 155)
(*) (Usul-e-Kafi; vol. 1; Pg. 86)
(*) (Nahjul Balaghah; Pg. 508)
From these traditions and its like it becomes clear that the base and foundation of divine belief is heartly 'Ma'refat' (gnosis) which is the same innate Ma'refat. In none of the reasoning of Fitrat it can be seen that innate Ma'refat is of the kind of conceptual and imaginative Ma'refat. Thus interpreting Fitrat as empirical sciences, primary and secondary axioms, views close to axioms, etc is not correct.
Fitrat (Innate Disposition) And Imagination of God
Basically, in the divine reasoning it is not observed that mental and imaginary Ma'refat have been mentioned to be one of the basis or stages of divine faith. Rather the possibility of imagining the essence of God and even describing Him by means of understandings and imaginations has been rejected.
(*) (Tauheed of Sadooq; Pg. 51)
(*) (Tauheed of Sadooq; Pg. 54)
(*) (Tauheed of Sadooq; Pg. 70)
Depiction of God by the 'Ghawa'es' (those who think deeply and deliberate in the imagination of God) is forbidden it is impossible to depict Him in our mind The intellects, in the stormy waves of His perception have gone astray.
(*) (Tauheed of Sadooq; Pg. 45)
(*) (Tauheed of Sadooq; Pg. 75)
(*) (Tauheed of Sadooq; Pg. 79)
It is necessary to mention this point that in the last two traditions and the like of them, ('Sefat') quality and ('Sefaat') qualities means description and descriptions i.e. ('Sefat') pertains to its infinitive and not the outcome of infinitive. Apart from the fact that the contents of the traditions itself bear testimony to this meaning the lexicographical lexicons too emphasis on this meaning.
(*) (Ibn Manzur, Lesaan al-Arab- Beirut; vol. 15; Pg. 315 1st edition)
(*) (Fayumi, Mesbah ul-Munir; Pg. 661)
(*) (Zamakhshari, Asas ul-Balagha; Pg. 501)
This too is one of the mistakes which has been committed by some and they have interpreted 'Sefat' and 'sefaat' everywhere as outcome of infinitive. Thereafter they have encountered problems in the meanings of traditions and for finding a solution they have resorted to esoteric interpretation. Examining these esoteric interpretations is not within the scope of our discussion.
(*) (Tauheed of Sadooq; Pg. 80)
(*) (Tauheed of Sadooq; Pg. 114)
O' God, Thou are free from defects. They have not recognized thee and have not attained monotheism and so they have described (Thee). If they would have recognized Thee, they would have described Thee in the same manner which Thou Thyself have mentioned… O' God, I will not describe Thee except by the very descriptions which Thou have mentioned.
(*) (Tauheed of Sadooq; Pg. 47)
I shall depict God the very descriptions, which He Himself has related, without presenting any depiction of God.
|
