Faith, which is fortune of the soul, is different from knowledge, Imam Khomeini explained

Faith, which is fortune of the soul, is different from knowledge, Imam Khomeini explained

Imam Khomeini through his theological and mystical works explains that faith, which is the joy and fortune of the soul, is different from knowledge, which is the pleasure and satisfaction of the intellect.

Imamexplains the matter in his famous works "an exposition on Forty Hadith" as following:  

All moral and behavioral corruptions ensue from the absence of faith in one’s heart i.e. whatever the intellect and reason have comprehended through rational proofs or the reports of the prophets fails to enter the heart, and the heart is unaware of their truth.

One of the doctrines which every ‘arifHakimmutakallim, as well as the laity and the legists, affirm and regard as indubitable is that whatever has come into existence as the result of the stroke of the Pen of the absolutely Wise Creator, from the viewpoint of being and perfection to the apportioning of the means of sustenance among creatures and the ordination of their terms of life---everything demonstrates the utmost beauty of design and the utmost perfection of a system which is in complete accordance with the sumum bonum of the creatures and the most complete and perfect system imaginable.

However, each one of them describes this graciousness of God and His absolute wisdom in his own specific language and in accordance with the terminology of his discipline. The ‘arif says, “It is the shadow of the Absolute Beauty.”

The Hakim says, “The system of the real world is in accordance with a scientific scheme free from any defect and evil; that which is presumed to be evil in particular instances is nothing but a means for the creatures to acquire their deserved degree of perfection.”

The mutakallim and the legist believe that God’s Acts are based upon wisdom and the general good, and man’s limited intellect is incapable of comprehending the higher good intrinsic in Divine ordainments.

All subscribe to this idea and everyone sets forth an argument to prove it according to his own knowledge and intelligence. But since they do not go beyond words and have not entered the heart, voices of protest and objection can still be heard, and yet the same man, not enjoying the bounty of faith, counters his own words and confutes his own arguments. Moral vices, too, are rooted in this weakness of faith.

The one who feels jealous of others and desires for the loss of a good enjoyed by another and harbors spite against those who possess it in his heart, should know that he does not believe that it is in his own interest that God Almighty has not bestowed upon him that favor. Our limited understanding fails to comprehend the wisdom of His determinations.

He should realize that he does not have faith in Divine Justice and the justness of His apportioning, Imam Khomeini further explains. 

Verbally he may declare his belief in the doctrine of Divine Justice. But his declaration is mere words; for the belief in the justness of God is contrary to envy.

If you deem Him just, then consider His ordainment to be just too, for the hadith says expressly that the envious man is resentful at God’s apportioning of gifts among His creatures and indignant at the favors conferred by Him.

In accordance with the Divine instincts inherent in him, man by nature is a lover of justice. Modesty and reverence before justice and hatred and rebellion before injustice are rooted in his nature. However, if an opposite attitude is observed, it is because of a defect in his premises.

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