Hypocrisy and Divine Religion

Translation of Chapter Three by Sadeq Khademi

Chapter Three: The Innate and Ethical Nature of Religious Faith

Section 1: Nature of Ethical Character

Ethical character embodies innate, meaningful self-awareness.
It justifies conscious and voluntary actions.
It justifies inclinations and efforts.
This character possesses an illuminative system.
It is driven by inner inclination.
It relies on prior conditions.

Section 2: Divine Illumination and Revelation

God’s illumination and revelation constitute His decree.
This decree operates in the material world.
It governs entities capable of change.
These entities possess free will.
In contrast, the decree on the Day of Resurrection is final.
Known as the Day of Judgment, it is immutable.
Stability characterizes post-resurrection life.
Submission to this decree is obligatory.
It is not optional or free.
The Holy Quran states:
“Innaka lā tahdī man aḥbabta walākinna Allāha yahdī man yashā’u wahuwa a‘lamu bil-muhtadīn” (Al-Qasas, 28:56).
You cannot guide whom you love.
God guides whom He wills.
He knows best those who are guided.
He knows those endowed with innate religion.

Section 3: Ethical Character of Religiosity

Religiosity’s ethical character is a natural disposition.
It is a divinely bestowed trait.
It grants a pure conscience.
It aligns with revelatory religion.
It reflects God’s ethical character.
This ensures steadfastness in divine religiosity.
Steadfastness is rooted in truth.
It is rooted in love.
Religion manifests through inner realization.
It refines innate qualities.
This occurs in earthly life.
It employs self-guided, innate guidance.

Section 4: Innate Nature of Religion

Natural ethical character shapes inner personality.
It is based on divine prerequisites.
It is based on divine laws.
When cultivated, it yields divine religion.
Innate religion must not be confused with racial notions.
It must not be confused with inherited notions.
These concepts are distinct.
Religion originates from God.
Its invitation comes from God.
Accepting this invitation is a divine gift.
It is a blessing by God’s permission.
This occurs within religion’s innate system.
The Holy Quran declares:
“Inna Allāha iṣṭafā lakumu ad-dīn” (Al-Baqarah, 2:132).
God has chosen this religion for you.
Divine selection requires an innate nature.
“Purity” denotes intrinsic clarity.
It signifies distinguished selection.
It reflects an untainted essence.
This selection occurs during creation.
A smooth, pure stone is called “ṣafā.”
The hill in Mecca named Ṣafā is noble.
Choice occurs post-creation.
It involves comparing entities.

Section 5: Quranic Lexicon

Quranic terms are wisely coined.
They are linked to creation.
They possess precise meanings.
They cannot be equated superficially.
A religion is divine if innately bestowed.
Such a religion is pure.
It is unadulterated and chosen.

Section 6: Contrasts to Religiosity

Opposing religiosity’s ethical character are negative traits.
These include recklessness and immorality.
They include rebellion and depravity.
They reflect innate aversion to religion.
They exhibit natural hostility.
This occurs in the earthly system.
They reject divine revelation.
They defy God-seeking nature.
This rejection is contingent.
It is not causally determined.

Section 7: Innate Religion and Freedom

Religion is an innate matter.
Humans are unique creatures.
They live with innate nature.
They live with heart and love.
They possess free will.
Their will shapes actions.
It shapes their destiny.
They create identity through deeds.
The earthly system is contingent.
Human freedom is never lost.
Avoid mistaking innate love for determinism.
The world is full of contingency.
It is tied to heart and love.
It is tied to divine will.
Expecting unlimited free will is misguided.

Section 8: Deprivation’s Consequences

Deprivation from religiosity’s ethical character has consequences.
It fosters unfairness.
It fosters untruth.
It leads to disbelief.
It leads to hypocrisy.
It causes arrogance and denial.
It results in misguidance and immorality.
It causes dissatisfaction.
It causes belligerence.
These are contingent outcomes.
Such a person may seek religious knowledge.
They may approach divine saints.
They can receive religious upbringing.
If they encounter hypocrites, they may go astray.
Their nature may lead them to undermine religion.
They may become averse to religion.
Hypocritical subverters will be discussed later.

Section 9: Divine Charisma of Religion

Ancient Persian wisdom uses “divine charisma.”
It emphasizes religion’s innate nature.
It applies to God’s chosen ones.
Its origin is Persian culture.
Divine charisma has a lexical meaning.
It denotes innately religious individuals.
It is a technical term in wisdom.
It signifies divinely bestowed sagacity.
It involves sanctification.
This occurs through revelation.
It happens during creation’s descent.
This book uses the technical meaning.
Divine charisma is existential.
Some individuals possess superior qualities.
They have a charismatic force.
This nature can be identified.
Its capacities can be nurtured.

Section 10: Charisma Distinction

Divine charisma is not charisma.
It differs from autocratic power.
Such power disregards rights.
It creates chaotic authoritarianism.
This leads to disorder.
Others describe political organizations.
These are based on divine charisma.
Sagacity is not conventionally charismatic.
Charisma, as a “gift,” forms part of sagacity.

Section 11: Religion’s Depth

Religion is not merely emotional.
It is not fleeting sentiments.
It has an inner emotional dimension.
Religion is existential.
It is cognitive and descriptive.
It involves free will.
It involves sound choices.
It enables competent action.
It applies inner religion.
Religion is an inner truth.
It requires discovery.
It requires cultivation.
It needs nurturing with virtues.

Section 12: Charisma’s Dimensions

Divine charisma transcends heart-based wisdom.
It goes beyond intuitive knowledge.
It includes divine selection.
It involves sanctification.
This occurs through revelation.
It equips individuals for leadership.
They may lead religiously.
They may lead politically.
They advocate for truth.
They advocate for justice.
They support the weak.
They embody chivalry.
They embody asceticism.
Sanctity denotes divine favor.
This is termed “revelation.”
It is not otherworldly.

Section 13: Sagacious Religion

Sagacious religion combines religiosity.
It combines ethics.
It promotes a doctrine of love.
Its character embodies affection.
Its creed fosters benevolence.
It includes heartfelt guardianship.
It upholds truth.
It upholds justice.
It manifests resolve.
Sacred charisma is innate.
It is divinely bestowed.
It cannot be acquired.
It can be nurtured.
It connects to God.
Its source is God.
Muḥīt Qummī states:
“Crying ‘Lord, show me,’ ascend Proximity’s Mount.
O Moses of the soul, converse with the Beloved.”
Religion is a divine gift.
Religious practice extracts this favor.
It draws from the inspired self.

Section 14: Religion’s Etymology

The Gathas is an ancient source.
It is Zoroastrian.
It derives “religion” from “daēnā.”
This means a methodical self.
It is fulfilling and binding.
It is a structured conscience.
It translates to decree.
Religion has an inner judge.
It possesses a God-seeking conscience.
This reflects its lexical meaning.
It includes innateness.
It includes divine charisma.
It is divine and methodical.
It is revelatory in Islamic terms.
Religion equates to decree.

Section 15: Divine Origin

Religion is divine if from God.
A human-dependent religion is not divine.
It lacks validity.
Scholars must consider all components.
They must account for divine charisma.
Without this, they miss religion’s truth.
They misunderstand sagacity.

Section 16: Exemplar of Faith

Ḥurr ibn Riyāḥī exemplifies inner faith.