Reading the therapeutic contract in the Quran

Day # 24

On real and spurious faith

There are in the object relations templates many ways to relate to God. Fakhry Davids summarises the challenges of this relationship in his paper, “Render onto Caesar what is Caesar’s.”

He explains how often we drag God in horizontal dynamics that pertain to interpersonal relationships between humans. These projections reflect omnipotent childish dynamics, a wish of merger with the object or a phantasy that we can control the object.

He explains, “God is seen as a separate being with whom merger is not the aim. Since God is self sufficient the need to be in a relationship with him is not mutual but located firmly in the subject”

It is when we lose sight of this premise that we project unto God what is Caesar’s. God may then become a persecutory figure or critical object. Religion then becomes a defence against persecutory anxieties. One’s rigidity is also reflected in one’s belief in a cruel god. We create a god at the image of our internal world. Again the pillars of Islam play and important role in creating a three dimensional relationship rather than a collapsed dyadic form of relating.

The perversions in belief are exposed during difficulties. God tells the believers

2:214  Do you suppose that you will enter the Garden without first having suffered like those before you? They were afflicted by misfortune and hardship, and they were so shaken that even [their] messenger and the believers with him cried, ‘When will God’s help arrive?’ Truly, God’s help is near

The hearts are purified when the defects in belief are exposed in order to be rectified.

We see that the verses that reflect on faith and soundness of belief are followed by a series of verses that start with “they ask you” and are then followed by an explanation of rules that govern social interactions and personal life. This suggests that the purification of the heart does not occur by just reflecting but primarily by backing the belief with action.

2:203  Remember God on the appointed days. If anyone is in a hurry to leave after two days, there is no blame on him, nor is there any blame on anyone who stays on, so long as they are mindful of God. Be mindful of God, and remember that you will be gathered to Him

2:204  There is [a kind of] man whose views on the life of this world may please you [Prophet], he even calls on God to witness what is in his heart, yet he is the bitterest of opponents

2:205  When he leaves, he sets out to spread corruption in the land, destroying crops and live-stock- God does not like corruption

2:206  When he is told, ‘Beware of God,’ his arrogance leads him to sin. Hell is enough for him: a dreadful resting place

2:207  But there is also a kind of man who gives his life away to please God, and God is most compassionate to His servants

2:208  You who believe, enter wholeheartedly into submission to God and do not follow in Satan’s footsteps, for he is your sworn enemy

2:209  If you slip back after clear proof has come to you, then be aware that God is almighty and wise

2:210  Are these people waiting for God to come to them in the shadows of the clouds, together with the angels? But the matter would already have been decided by then: all matters are brought back to God

2:211  [Prophet], ask the Children of Israel how many clear signs We brought them. If anyone alters God’s blessings after he has received them, God is stern in punishment

2:212  The life of this world is made to seem glamorous to the disbelievers, and they laugh at those who believe. But those who are mindful of God will be above them on the Day of Resurrection: God provides immeasurably for whoever He pleases

2:213  Mankind was a single community, then God sent prophets to bring good news and warning, and with them He sent the Scripture with the Truth, to judge between people in their disagreements. It was only those to whom it was given who disagreed about it after clear signs had come to them, because of rivalry between them. So by His leave God guided the believers to the truth they had differed about: God guides whoever He will to a straight path

2:214  Do you suppose that you will enter the Garden without first having suffered like those before you? They were afflicted by misfortune and hardship, and they were so shaken that even [their] messenger and the believers with him cried, ‘When will God’s help arrive?’ Truly, God’s help is near

2:215  They ask you [Prophet] what they should give. Say, ‘Whatever you give should be for parents, close relatives, orphans, the needy, and travellers. God is well aware of whatever good you do

2:216  Fighting is ordained for you, though you dislike it. You may dislike something although it is good for you, or like something although it is bad for you: God knows and you do not.’

2:217  They ask you [Prophet] about fighting in the prohibited month. Say, ‘Fighting in that month is a great offence, but to bar others from God’s path, to disbelieve in Him, prevent access to the Sacred Mosque, and expel its people, are still greater offences in God’s eyes: persecution is worse than killing.’ They will not stop fighting you [believers] until they make you revoke your faith, if they can. If any of you revoke your faith and die as disbelievers, your deeds will come to nothing in this world and the Hereafter, and you will be inhabitants of the Fire, there to remain

2:218  But those who have believed, migrated, and striven for God’s cause, it is they who can look forward to God’s mercy: God is most forgiving and merciful

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