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The_Savior_from_Spiritual_Error_and_50_Principles, page : 136
the marvelous acts manifested in his case and the
wonderful mysteries declared by his mouth in the Koran and in the Prophetic
Sayings, and his predictions of events in the distant future, together with the
fulfillment of these predictions, then one will know necessarily that he attained
to the sphere which is beyond reason, where an eye opened in him by which
the mysteries were laid bare which only the elect apprehend, the mysteries
which are not apprehended by the intellect.
This is the method of reaching obvious knowledge that the Prophet, peace
be upon him is to be believed. Make the experiment, reflect on the Koran,
read the Prophetic Sayings; then you will know that by seeing for yourself.
We have now dealt with the students of philosophy in sufficient detail,
discussing the question at some length in view of the great need for such
criticism at the present time.
As for the fourth cause of weakness of faith, namely, the evil lives of the
religious leaders (`ulama’, singular `alim) this disease is cured by three things.
(a) The first is that you should say to yourself that the `alim whom you
consider to eat what is prohibited has a knowledge that wine and pork and
usury are prohibited and also that lying and backbiting and slander are
prohibited. You yourself also know that and yet you do these latter things, not
because you do not believe they are sins, but because your desire overcomes
you. Now the other man‟s desire is like your desire; it has overcome him, just
as yours has overcome you. His knowledge of other matters beyond this
(such a theological arguments and the application of legal principles)
distinguishes him from you but does not imply any greater abstinence from
specific forbidden things. Many a believer in medical science does not hold
back from fruit and from cold water even though the doctor has told him to
abstain from them! That does not show that they are not harmful, or that his
faith in medicine is not genuine. Such a line of thought helps one to put up
with the faults of the `ulama’.
(b) The second thing is to say to the ordinary man: `You must believe that
the `alim has regarded his knowledge as a treasure laid up for himself in the
future life, imagining that it will deliver him and make intercession for him, so
that consequently he is somewhat remiss in his conduct in view of the
excellence of his knowledge. Now although that might be an additional point
against him, yet it may also be an additional degree of honor for him, and it is
certainly possible that, even if he leaves duties undone, he will be brought to
safety by his knowledge. But if you, who are an ordinary man, observing him,
leave duty undone, then, Since you are destitute of knowledge, you will perish
through your evil conduct and will
wonderful mysteries declared by his mouth in the Koran and in the Prophetic
Sayings, and his predictions of events in the distant future, together with the
fulfillment of these predictions, then one will know necessarily that he attained
to the sphere which is beyond reason, where an eye opened in him by which
the mysteries were laid bare which only the elect apprehend, the mysteries
which are not apprehended by the intellect.
This is the method of reaching obvious knowledge that the Prophet, peace
be upon him is to be believed. Make the experiment, reflect on the Koran,
read the Prophetic Sayings; then you will know that by seeing for yourself.
We have now dealt with the students of philosophy in sufficient detail,
discussing the question at some length in view of the great need for such
criticism at the present time.
As for the fourth cause of weakness of faith, namely, the evil lives of the
religious leaders (`ulama’, singular `alim) this disease is cured by three things.
(a) The first is that you should say to yourself that the `alim whom you
consider to eat what is prohibited has a knowledge that wine and pork and
usury are prohibited and also that lying and backbiting and slander are
prohibited. You yourself also know that and yet you do these latter things, not
because you do not believe they are sins, but because your desire overcomes
you. Now the other man‟s desire is like your desire; it has overcome him, just
as yours has overcome you. His knowledge of other matters beyond this
(such a theological arguments and the application of legal principles)
distinguishes him from you but does not imply any greater abstinence from
specific forbidden things. Many a believer in medical science does not hold
back from fruit and from cold water even though the doctor has told him to
abstain from them! That does not show that they are not harmful, or that his
faith in medicine is not genuine. Such a line of thought helps one to put up
with the faults of the `ulama’.
(b) The second thing is to say to the ordinary man: `You must believe that
the `alim has regarded his knowledge as a treasure laid up for himself in the
future life, imagining that it will deliver him and make intercession for him, so
that consequently he is somewhat remiss in his conduct in view of the
excellence of his knowledge. Now although that might be an additional point
against him, yet it may also be an additional degree of honor for him, and it is
certainly possible that, even if he leaves duties undone, he will be brought to
safety by his knowledge. But if you, who are an ordinary man, observing him,
leave duty undone, then, Since you are destitute of knowledge, you will perish
through your evil conduct and will