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SpiritualRoadmapbyGhazali, page : 129
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
45
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 by means of the various special branches of
knowledge
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
45
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 by means of the various special branches of
knowledge