Appearance
Stages of Submission and Faith
The stages of Submission (al-Islām) and Faith (al-Īmān) described in Tafsīr al-Mīzān reflect a transformative spiritual journey, progressing through deepening levels of surrender to God’s will and culminating in a profound alignment with divine realities. In his analysis, ʿAllāmah Ṭabāṭabāʾī explains how submission begins with outward adherence to Islamic teachings and gradually evolves into an inner state of certainty, love, and harmony with God. Each stage builds upon the previous, moving the individual toward an ever-deeper realization of divine truth, where faith transcends mere belief and becomes a living, all-encompassing reality.
The journey begins with a basic form of submission—the first stage of al-Islām. At this level, one declares their acceptance of Islam’s foundational principles through the recitation of shahādatayn (the testimony to God’s oneness and the prophethood of Muḥammad). This outward affirmation marks a person’s entry into the Muslim community, aligning them with the external laws and rituals of Islam. However, this stage does not yet require deep internal conviction; it remains a verbal and practical acknowledgment rather than heartfelt belief. The Qur’an addresses this superficial submission: “The dwellers of the desert say, ‘We believe.’ Say, ‘You do not believe but say, ‘We submit,’ and faith has not yet entered into your hearts…” (). While this level establishes a foundation for religious identity, it lacks the transformative quality of sincere faith.
The progression to the first stage of faith (al-Īmān) begins when submission becomes internalized. At this stage, belief in God and His commandments is no longer mechanical but heartfelt, producing a sincere desire to act righteously. Faith manifests as a genuine commitment to fulfilling God’s laws, motivated by an awareness of His guidance. This level brings about moral accountability, as one’s actions reflect their inner belief. Although the believer may still falter, their faith remains intact, prompting efforts to align their deeds with divine expectations. Thus, the shift from outward submission to inner conviction signifies a critical step on the path to spiritual development.
With the deepening of faith, the believer reaches the second stage of submission. This level represents a comprehensive and unwavering acceptance of God’s laws and truths. Unlike the initial stage of Islam, where submission is external and incomplete, here the individual surrenders fully to divine guidance, harmonizing belief and action. The Qur’an describes this state as a collective and all-encompassing submission: “Enter into submission, one and all” (). At this stage, obedience is not limited to outward conformity but encompasses the heart, mind, and soul, ensuring that no part of the person resists God’s will.
This complete submission opens the door to the second stage of faith, where conviction becomes firm and unshakable. Faith at this level is strengthened through reason, experience, and spiritual struggle, giving rise to a deep certainty (yaqīn) in God’s promises and guidance. The Qur’an highlights this mature faith: “The believers are only those who believe in God and His Messenger, then they do not doubt, and struggle with their wealth and their lives in the way of God; they are the truthful ones” (). At this stage, the believer is willing to make sacrifices—whether of wealth, comfort, or even life—for the sake of God. Their faith is fortified by trials and hardships, emerging as a source of strength and resolve.
The journey continues with the third stage of submission, where the believer attains spiritual excellence and heightened awareness of God’s presence. At this level, all desires, attachments, and inclinations are completely surrendered to God, and the individual worships Him with an overwhelming sense of sincerity. Thereupon, he reaches a stage where he worships God as though he was seeing Him—and if he was not seeing God, then God was seeing him. There is nothing in his hidden life and inner-self, that is not submissive to God’s orders and prohibitions; he is never annoyed with any decree or measure of God. The Qur’an describes such submission as a total surrender free of resistance: “They do not believe until they make you a judge of what has become a matter of disagreement among them and then do not find any straitness in their selves as to what you have decided, and submit with total submission” (). In this stage, the believer finds peace and contentment in God’s decree, perceiving His wisdom in every aspect of life.
The attainment of this deep submission naturally leads to the third stage of faith, where belief penetrates the core of one’s being, manifesting as sublime virtues. These virtues—such as patience, humility, selflessness, and forbearance—are not imposed but arise effortlessly from a heart immersed in God’s love. The Qur’an characterizes such believers: “Successful indeed are the believers, who are humble in their prayers and who keep aloof from what is vain” (). At this level, obedience to God becomes second nature; the individual’s actions flow from their purified soul, untainted by internal conflict or selfish inclinations. Their faith transforms them into living reflections of divine attributes, drawing them closer to God with every step.
The final stages of submission and faith mark the pinnacle of spiritual realization. In the fourth stage of submission, the believer is graced with divine knowledge and an unveiling of spiritual truths. At this stage, they perceive the reality of God’s absolute dominion over all existence, recognizing that nothing exists independently of Him. This profound awareness is not the result of human effort alone but is granted through divine favor. Abraham’s prayer in the Qur’an reflects this ultimate surrender: “Our Lord, make us both submissive to You…” (). The believer at this level lives in a state of perpetual surrender, witnessing God’s presence in every moment and aspect of creation.
The fourth and final stage of faith culminates in a state of absolute tranquility and certainty (yaqīn). The believer becomes one of God’s close friends (awliyāʾ), shielded from fear and grief by their unwavering trust in Him. The Qur’an describes this station: “Behold! Verily, the friends of God have no fear, nor do they grieve” (). At this level, the believer’s perception of reality is fully aligned with divine truth; they see God’s wisdom and mercy in both ease and difficulty, accepting every circumstance with contentment and joy. Their faith transcends belief and becomes a lived experience of divine presence, granting them an unshakable inner peace.
ʿAllāmah Ṭabāṭabāʾī’s explanation of the stages of submission and faith offers a profound roadmap for spiritual growth. It reveals a journey that begins with outward adherence to Islam’s laws and culminates in complete harmony with the divine will. Each stage reflects a deepening of belief, transforming the individual’s actions, character, and perception of reality. At the highest levels, faith is no longer confined to the mind or heart but permeates every aspect of existence, allowing the believer to embody divine light and live in perpetual closeness to God. This progression highlights Islam as more than a religion of rules; it is a path of transformation, guiding the soul toward its ultimate purpose—union with the divine.
It is narrated from Imām al-Ṣādiq (a.s.) who said: “The position of īmān (faith) in relation to islām is like that of the Sacred Kaʿbah in relation to the Sanctuary; one may be in the Sanctuary without being in the Kaʿbah, but one cannot be in the Kaʿbah without being in the Sanctuary” (al-Kāfī).
Imām al-Ṣādiq (a.s.)’s analogy beautifully encapsulates the dynamic relationship between islām and īmān. While islām forms the foundation of submission to God, īmān represents the pinnacle of spiritual realization. The journey from the Sanctuary to the Sacred Kaʿbah reflects the believer’s transition from outward conformity to profound, inner faith—a path that ultimately leads to nearness to God. ↩︎
The third stages of islām and īmān represent a profound spiritual alignment, where submission and faith reach their pinnacle. As narrated from Imām ʿAlī (a.s.), islām becomes synonymous with complete submission and conviction, emphasizing an unshakable acceptance of divine will without resistance (al-Kāfī, al-Barqī). Imām al-Ṣādiq (a.s.) elaborates that true submission entails not only outward compliance with acts of worship—such as prayer, zakāt, ḥajj, and fasting—but also an absolute acceptance of God’s and His Messenger’s decrees without objection or internal dissent. Harboring even a hidden inclination to question divine wisdom or its manifestation renders one’s submission incomplete, equating such resistance to an element of polytheism (ibid.). These traditions highlight that the third stages of islām and īmān demand total surrender and harmony with divine will, both outwardly and inwardly, reflecting the highest form of spiritual submission. ↩︎
It is essential to recognize that each stage of islām and īmān corresponds to an opposing stage of kufr (disbelief) or shirk (polytheism). As the meaning of islām and īmān becomes more refined and elevated, the challenge of guarding against their opposite—subtle forms of kufr or shirk—intensifies. Moreover, attaining a lower stage of islām or īmān does not preclude the presence of more subtle forms of kufr or shirk. This principle indicates the layered nature of Qur’anic guidance, where verses carry esoteric meanings that apply to subtle spiritual states beyond the apparent exoteric meanings. This interplay between outward and inward meanings reflects the depth of the Qur’anic discourse and will be explored further in subsequent discussions. (ʿAllāmah Ṭabāṭabāʾī, al-Mīzān, Eng. vol. 2.) ↩︎