Qur'an-Means of Acquiring Faith - The Remembrance of Allah (SWT) and the Place of the Qur'an

Means of Acquiring Faith

The kind of relationship between Allah (SWT) and the believer that is characterized by mutual love cannot be attained without a healthy and vibrant faith. It would be useful to briefly discuss here the three different means of acquiring faith. I have discussed this issue in detail elsewhere; for the present, however, a brief summary should suffice. 

One way of attaining and increasing one’s faith is to keep the company of those individuals whose faith has reached the level of certainty. The individuals who have reached the level of Ihsan radiate a passion and serenity that affects all those who come close to them. One who is sitting near a blazing fire cannot but feel its heat; similarly, when an individual is in the company of such noble souls he or she cannot but be affected by the warmth of faith, sincerity, and certitude that is emanating from them. 

The second means of attaining and increasing one’s faith is devoted observance of the Shari‘ah. Constant commitment and sincere repetition of the prescribed duties in the Shari‘ah gives rise to an inner state where the individual’s faith begins to progress and develop in intensity. 

While the company of the righteous and the observance of Shari‘ah are means of attaining and increasing one’s faith, it must be noted that the faith that is gained through these means belongs to the kind known as “blind faith.” This type of faith is usually devoid of an intellectual dimension, and the elements of considerate thought and disciplined reflection are not necessary components of this type of faith. Although blind faith may have depth and intensity, it is deficient in its intellectual breadth and reach. 

The kind of faith that combines depth and intensity with an intellectual element or conscious understanding can only be attained with the aid of the Revealed Word, the Holy Qur’an. Faith with an intellectual dimension rests upon conscious insight accessible to reason. In the words of the Qur’an:

Tell them plainly: “This is my way: I call you to Allah, on the basis of clear perception [or conscious insight] both I and those who follow me….

(Yusuf 12:108)

This kind of faith can only be attained by pondering and comprehending the wisdom of the Revealed Word, and by personally experiencing the harmony of the Qur’anic ayaat with the signs of Allah (SWT) in the natural world as well as those found within the human self. Faith with an intellectual dimension can neither be gained by the company of the righteous nor by constant observance of the Shari‘ah. Its only source is the Holy Qur’an.

Concerning faith, it is important to distinguish between its superiority in degree on the one hand and its beauty or elegance on the other. It has been unanimously accepted by the Muslims that the superiority (or fadilah) of faith that was attained by the Companions (RAA) cannot be matched by the faith of any other believer who comes after the Prophet (SAW). The reason for this is the fact that the Companions (RAA) were in the company of the Prophet (SAW) himself, an individual who was the perfect embodiment of faith and certainty.

They were in the presence of a furnace radiating the heat of faith, the likes of which human history will never see again. Being merely in the presence of the Prophet (SAW) gave the Companions’ faith a level of intensity that simply cannot be matched.

While all the Companions (RAA) shared this element of “blind faith,” it must be kept in mind that among them there were many different kinds of personalities. While some of the Companions (RAA) did not progress beyond the level of “blind faith,” there were many who reached the highest level of faith with an intellectual dimension. Those Companions (RAA) who were intellectually more sophisticated than others used the Qur’an to meet their intellectual needs, and thus their faith acquired an intellectual dimension as a result of their constructive engagement with the Divine Word.

After comprehending the issue of superiority, we now move to the question of beauty or elegance. Once, when the Prophet (SAW) was sitting amidst his Companions (RAA), he asked:
“In your estimation who possesses the most beautiful faith in all of creation?” 

On receiving the reply that they were the angels, the Prophet (SAW) said: 

“How is it that the angels not have faith when they are in the very presence of their Lord [and they directly witness the spiritual realities]?” 

Here the Prophet (SAW) is implying that while the intensity, depth, and completeness of the faith of the angels is beyond ken, their attainment of this faith is not such a remarkable accomplishment. 

Seeing that their first response was unsatisfactory, the Companions (RAA) gave a different response, and suggested that they were the prophets of Allah (SWT). To this the Prophet (SAW) said: 

“How is it that the prophets not have faith when Revelation is vouchsafed to them.” 

At this point, we can imagine that the Companions (RAA) must have hesitated somewhat before offering themselves as being the ones in all of creation who possess “the most beautiful faith.” To this the Prophet (SAW) replied: 

“How is it that you should not have faith when I am present amongst you?” Then the Prophet (SAW) said: 

“The ones in all of creation who possess the most beautiful faith are those brothers of ours who will come after me [and they will not be blessed with my company]. They will find pages containing the Book of Allah (SWT) and they will believe in what they find therein.” 

This tradition has been reported by Abdullah bin Amr bin Al-Aas (RAA) and narrated by Imam Bayhaqi (RA).

This hadith makes it clear that there is something special about the Divine Word — it adds a dimension to the believer’s faith that cannot be attained from any other source. Although the most superior faith is that of the Companions (RAA), it is possible for those believers who were never blessed with the company of the Prophet (SAW) to acquire a faith that is beautiful, elegant, and fascinating. This is the faith with an intellectual dimension, and it can be acquired only by means of the Qur’an. 

The Remembrance of Allah (SWT) and the Place of the Qur'an

Thus far we have ascertained that the aim is to strengthen the ruh, the means is the remembrance of Allah (SWT), and the outcome is attainment of faith. It can be inferred from the foregoing discussion that the Qur’an has a unique status in terms of the “remembrance” of Allah (SWT). Of the more than four dozen names that the Qur’an uses to refer to itself, “The Remembrance” or “The Reminder,” are used a number of times. This implies that the most authentic and effective ways of achieving “remembrance” of Allah (SWT) cannot but be rooted in the Qur’an. 

It is well known that Salah (prayer) is one form of remembrance of Allah (SWT). However, it is worth noting that prayer is made up of two visible elements: the physical acts of standing, bowing, prostrating, and the recital of the Qur’anic ayaat which accompany these acts. Consequently, it is not surprising to find that the Qur’an refers to the fajr prayer as Qur’an Al-Fajr. Similarly, the supererogatory night prayer of tahajjud is also meant for extensive recitation of the Qur’an after midnight. Similarly, there are various supplications that the Prophet (SAW) used to recite in connection with everyday activities, and ordered his Companions (RAA) to recite them as well. All these Prophetic supplications are also forms of remembrance of Allah (SWT).

At this point, it would be useful to translate the discussion that has taken place so far regarding Tazkiyah Al Nafs, Iman, and Ihsan into the language of the Sufis. The Sufis use the term Tajliyah Al-Ruh (enlightenment of the spiritual soul) to describe this phenomenon of “remembrance.” Referring again to the parable of the sun and the sunbeam, the Sufis note that just like the sunbeam, the ruh also loses its vitality and luster for various reasons.

The remembrance of Allah (SWT) is the only means of restoring this lost vitality and radiance; it is a means of restoring heat and vigor to something that has become cold and stagnant. The instrument for restoring to the ruh its lost vitality is the remembrance of Allah (SWT). We have already noted that the remembrance of Allah (SWT) is a state of the heart that is achieved primarily through the Qur’an, then through prayer and, finally, by means of the Prophetic supplications.

Source: The Reality of Tasawwuf

To be continued....