-
The_Savior_from_Spiritual_Error, page : 136
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 have no
intercessor!‟
(c) The third point is the fact that the genuine `alim does not commit a sin
except by a slip, and the sins are not part of his intention at all. Genuine
knowledge is that which informs us that sin is a deadly poison and that the
world to come is better than this; and the man who knows that does not
give up the good for what is Lower than it.
This knowledge is not attained
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 have no
intercessor!‟
(c) The third point is the fact that the genuine `alim does not commit a sin
except by a slip, and the sins are not part of his intention at all. Genuine
knowledge is that which informs us that sin is a deadly poison and that the
world to come is better than this; and the man who knows that does not
give up the good for what is Lower than it.
This knowledge is not attained