-
The_Savior_from_Spiritual_Error, page : 134
come to reject a similar fact in respect of what he hears of the teaching of a
prophet, especially when that prophet speaks truth, is accredited by
miracles, and is never known to have been in error?
If the philosopher denies the possibility of there being such properties in
the number of rak`ahs, the casting of stones (in the valley of Mina during
the Pilgrimage), the number of the elements of the Pilgrimage and the other
ceremonies of worship of the sacred law, he will not find, in principle, any
difference between these and the properties of drugs and stars. He may
say, `I have some experience in medical and astronomical (or astrological)
matters, and have found some points in the science true; as a result belief
in it has become firmly settled in me and my heart has lost all inclination to
shun it and look askance at it; prophecy however, I have no experience of;
how shall I know that it actually exists, even if I admit its possibility‟?
I reply: `You do not confine yourself to believing what you have
experience of, but, where you have received information about the
experience of others, You accept them as authorities. Listen then to the
words of the prophets, for they have had experience, they have had direct
vision of the truth in respect of all that is dealt with in revelation. Walk in
their way and you too will come to know something of that by direct vision‟.
Moreover I say: `Even if you have not experienced it, yet your mind
judges it an absolute obligation to believe in it and follow it. Let us suppose
that a man of full age and sound mind, who has never experienced illness,
now falls ill; and let us suppose that he has a father who is a good man and
a competent physician, of whose reputation in medicine he has been
hearing as long as he can remember. His father compounds a drug for him,
saying, `This will make you better from your illness and cure your
symptoms‟ What judgment does his intellect make here, even if the drug is
bitter and disagreeable to the taste? Does he take it? Or does he disbelieve
and say, `I do not understand the connection of this drug with the achieving
of a cure; I have had no experience of it‟. You would certainly think him a
fool if he did that! Similarly people of vision think you a fool when you
hesitate and remain undecided‟.
You may say: `How am I to know the good will of the Prophet, peace be
upon him and his knowledge of this medical art‟? I reply: `How do you know
the good will of your father, seeing this is not something perceived by the
senses? The fact is that you have come to know it necessarily and
indubitably by comparing his attitude at different times and observing his
actions in various
prophet, especially when that prophet speaks truth, is accredited by
miracles, and is never known to have been in error?
If the philosopher denies the possibility of there being such properties in
the number of rak`ahs, the casting of stones (in the valley of Mina during
the Pilgrimage), the number of the elements of the Pilgrimage and the other
ceremonies of worship of the sacred law, he will not find, in principle, any
difference between these and the properties of drugs and stars. He may
say, `I have some experience in medical and astronomical (or astrological)
matters, and have found some points in the science true; as a result belief
in it has become firmly settled in me and my heart has lost all inclination to
shun it and look askance at it; prophecy however, I have no experience of;
how shall I know that it actually exists, even if I admit its possibility‟?
I reply: `You do not confine yourself to believing what you have
experience of, but, where you have received information about the
experience of others, You accept them as authorities. Listen then to the
words of the prophets, for they have had experience, they have had direct
vision of the truth in respect of all that is dealt with in revelation. Walk in
their way and you too will come to know something of that by direct vision‟.
Moreover I say: `Even if you have not experienced it, yet your mind
judges it an absolute obligation to believe in it and follow it. Let us suppose
that a man of full age and sound mind, who has never experienced illness,
now falls ill; and let us suppose that he has a father who is a good man and
a competent physician, of whose reputation in medicine he has been
hearing as long as he can remember. His father compounds a drug for him,
saying, `This will make you better from your illness and cure your
symptoms‟ What judgment does his intellect make here, even if the drug is
bitter and disagreeable to the taste? Does he take it? Or does he disbelieve
and say, `I do not understand the connection of this drug with the achieving
of a cure; I have had no experience of it‟. You would certainly think him a
fool if he did that! Similarly people of vision think you a fool when you
hesitate and remain undecided‟.
You may say: `How am I to know the good will of the Prophet, peace be
upon him and his knowledge of this medical art‟? I reply: `How do you know
the good will of your father, seeing this is not something perceived by the
senses? The fact is that you have come to know it necessarily and
indubitably by comparing his attitude at different times and observing his
actions in various