Interdisciplinary and Comparative Analysis of the Nature and Functions of Religion and Faith in Hypocrisy and Divine Religion

A Study of Sadeq Khademi’s Views in Dialogue with Modern Sciences

Introduction

The book Hypocrisy and Divine Religion by Sadeq Khademi examines the nature and functions of religion and faith from a theological and philosophical perspective, elucidating their role in human life. Chapters One and Two define religion as a revelatory and innate program for connecting with God, with faith as its foundation, while highlighting functions such as identity formation, tranquility, and salvation. This article, adopting an interdisciplinary and comparative approach, juxtaposes Khademi’s views with modern disciplines including psychology, sociology, and cognitive science to elucidate convergences and divergences. The objective is to provide a profound analysis at a doctoral level, exploring the nexus between traditional religion and contemporary science within an academic framework.

Section One: The Nature of Religion and Faith in Khademi’s Perspective

Khademi defines religion as a cognitive and operational entity that establishes God’s worthiness for worship, engendering obligation and devotion (Khademi, 1403/2024). Religion is a monotheistic program surpassing empirical science and conceptual reason, providing guidance and salvation through faith in the unseen. Faith is heartfelt affirmation and inner conviction, comprising components such as judgment, intention, and assurance, transforming religiosity from obligation to love (ibid.). This definition, emphasizing guardianship and love, presents religion as an inner connection with God rooted in Abrahamic monotheism.
From a cognitive psychology perspective, Khademi’s concept of faith aligns with the theory of “Need for Cognitive Closure,” which explains humans’ inclination to reduce ambiguity and achieve certainty (Kruglanski, 2004). Faith, as assured affirmation, responds to this need by fostering psychological stability and shielding against doubt. However, Khademi’s emphasis on the inner and revelatory dimension of faith distinguishes it from purely psychological approaches, as faith in his view transcends cognitive processes, relying on an existential connection with God.

Section Two: Functions of Religion: Identity Formation

Khademi considers identity formation a primary function of religion, as it endows human essence with meaning through connection to God, liberating individuals from self-referentiality (Khademi, 1403/2024). Religious identity reveals the true self in pursuit of divine proximity, defining human value and position within the cosmic order. This perspective resonates with sociological theories of identity, such as Erik Erikson’s framework, which views identity as the outcome of interaction with social and spiritual environments (Erikson, 1968). Religion, as a meaning system, provides a framework for self-understanding and belonging to a religious community.
Nevertheless, Khademi emphasizes the innate and revelatory nature of identity, whereas sociological approaches view identity as a social construct. This divergence reflects differing ontological foundations: Khademi sees identity as divine and intrinsic, while modern sciences regard it as a product of social and cultural interactions. The Quran affirms this identity linkage: “He has created mankind upon it [divine nature]” (Ar-Rum, 30:30), positing divine nature as the basis of human identity.

Section Three: Tranquility and Assurance

Tranquility is a key function of religion in Khademi’s view, achieved through faith and inner connection with God, dispelling anxiety and doubt (Khademi, 1403/2024). This assurance safeguards the psyche from identity crises and the darkness of uncertainty, fostering values such as ethical love and altruism. This aligns with findings in positive psychology, particularly Carol Ryff’s theory of “Psychological Well-Being,” which identifies tranquility and life meaning as components of mental health (Ryff, 1989).
However, Khademi attributes tranquility to an existential bond with God and divine guardianship, whereas modern psychology links it to psychological and social factors. The Quranic verse “Verily, in the remembrance of Allah do hearts find rest” (Ar-Ra’d, 13:28) ties tranquility to divine remembrance, aligning with Khademi’s divine-centric approach. This difference underscores Khademi’s metaphysical perspective against the empirical stance of modern science.

Section Four: Abrahamic Monotheism and Unity of Religions

Khademi posits Abrahamic monotheism as the cornerstone of unity among Judaism, Christianity, and Islam, portraying God as indescribable in essence yet manifest in attributes (Khademi, 1403/2024). Embodied in Abraham’s compassionate and tolerant character, this monotheism promotes peace and coexistence. From the perspective of comparative religious studies, this view is comparable to John Hick’s theory of “Religious Pluralism,” which considers religions as diverse paths to a singular truth (Hick, 1989).
However, Khademi emphasizes the superiority of Islam’s guardianship-based monotheism, deeming it deeper than prior traditions, whereas Hick advocates equal validity of religions. The Quranic verse “Say, ‘We believe in Allah and what has been revealed to us’” (Al-Baqarah, 2:136) establishes faith in God as the basis of religious unity, resonating with Khademi’s focus on shared faith. This comparison reveals differences in theological and philosophical foundations.

Section Five: Functions of Religion and Cognitive Science

Khademi views religion as an existential program for balanced living, aligned with human nature and revealing the unseen through revelation (Khademi, 1403/2024). This perspective aligns with cognitive science findings, particularly the theory of “Religious Cognition,” which attributes humans’ inclination toward metaphysical beliefs to cognitive brain structures (Barrett, 2004). Faith in the unseen, in Khademi’s view, responds to an innate human need to uncover the meaning of creation.
Nevertheless, cognitive science attributes this inclination to biological and evolutionary processes, whereas Khademi links it to divine nature and revelation. This divergence highlights methodological differences: Khademi emphasizes metaphysics, while cognitive science relies on empirical analysis. The Quranic verse “So direct your face toward the religion, inclining to truth” (Ar-Rum, 30:30) posits divine nature as the basis of religiosity, aligning with Khademi’s view.

Section Six: Ultimate Goal of Religion and Comparison with Modern Sciences

The ultimate goal of religion in Khademi’s view is human perfection, divine proximity, and eternal salvation through pure worship (Khademi, 1403/2024). This goal is comparable to existential psychology theories, such as Viktor Frankl’s concept of the search for meaning, which posits meaning as the core of human life (Frankl, 1959). However, Khademi grounds meaning in connection with God, contrasting with Frankl’s human-centric approach.
Additionally, Khademi’s emphasis on guardianship and love aligns with the sociological concept of “social empathy” (Durkheim, 1912), which views social cohesion as a product of shared beliefs. Yet, Khademi sees guardianship as transcending social cohesion, representing an existential bond with the divine Imam. This distinction underscores the metaphysical depth of Khademi’s perspective.

Conclusion

The interdisciplinary analysis of Sadeq Khademi’s views in Hypocrisy and Divine Religion reveals that the nature and functions of religion and faith, despite their theological roots, share commonalities with modern sciences such as psychology, sociology, and cognitive science. Faith as assured affirmation, religious identity formation, and tranquility resonate with human cognitive and psychological needs, while Abrahamic monotheism and guardianship promote religious unity and metaphysical connection. However, Khademi’s emphasis on divine nature and revelation distinguishes his perspective from the empirical approaches of modern science. This study invites dialogue between religion and science to deepen the understanding of religion’s role in human life.

References

• Khademi, Sadeq. (1403/2024). Hypocrisy and Divine Religion. Shiraz: Sobh-e Entezar.
• The Holy Quran. Surah Al-Baqarah, Verse 136; Surah Ar-Rum, Verse 30; Surah Ar-Ra’d, Verse 28.
• Barrett, Justin L. (2004). Why Would Anyone Believe in God? AltaMira Press.
• Durkheim, Émile. (1912). The Elementary Forms of Religious Life. Free Press.
• Erikson, Erik H. (1968). Identity: Youth and Crisis. W.W. Norton.
• Frankl, Viktor E. (1959). Man’s Search for Meaning. Beacon Press.
• Hick, John. (1989). An Interpretation of Religion. Yale University Press.
• Kruglanski, Arie W. (2004). The Psychology of Closed Mindedness. Psychology Press.
• Ryff, Carol D. (1989). “Happiness is Everything, or is it? Explorations on the Meaning of Psychological Well-being.” Journal of Personality and Social Psychology, 57(6), 1069–1081.