Alhassanain(p) Network for Heritage and Islamic Thought

Alhassanain (p) Network for Islamic Heritage and Thought

Al-Akhlâq wa’l-Siyar

(Morals and Behaviour)

By Ibn Hazm al-Andaloosee

Extracted with slight modifications from "In Pursuit of Virtue" © 1990 TA-HA Publishers

www.alhassanain.org/english

Table of Contents

Introduction 3

Modifier’s Note: 3

I) The Treatment to be given to Souls, and the Reform of Vicious Characters 4

Notes: 6

II) The Mind and Repose 7

III) Knowledge 10

Notes: 12

IV) Morals and Behaviour 13

Notes: 21

V) Friends, Close Friends, and the Exchange of Advice 22

Notes: 27

VI) The Different Kinds of Love 28

A note 30

VII) Different Kinds of Physical Beauty 31

VIII) Practical Morality 32

Notes: 37

IX) Treatment of Corrupt Character 38

Notes: 49

X) Curious Particularities of the Characteristics of the Soul 51

XI) A Man’s Desire to Know, What you Should Tell Him and Not Tell Him, and How to be Praised and Renowned 52

XII) On the Way to Attend Study-Sessions 55

Introduction

In the name of Allâh[1] the Most Merciful and Clement: [O Allâh I implore Your assistance, O Allâh bless Muhammad and his family and grant them peace.]

Abû Muhammad ‘Alî Ibn Ahmad Ibn Sa’îd Ibn Hazm [the Andalusian jurist]. Allâh may be pleased with him has said:

1. Praise be to Allâh for His great gifts. May Allâh bless [our master] Muhammad , His servant, the seal of His Prophets and Messengers; may He grant them eternal blessings. I rely on Him for any ability and strength I may have, and I seek His aid and protection against all the various terrors and ills of this world. And may He deliver me from all horror and suffering in the next world.

2. Now, I have gathered together in this book numerous ideas which Allâh, the provider of intellect, has enabled me to profit from as day succeeded day, [and year succeeded year] and circumstances altered, permitting me to understand the vicissitudes of fate and to control its fluctuations, to the extent that I have devoted the larger part of my life to it. I have chosen to master these problems by study and contemplation, rather than throw myself into the various sensual pleasures which attract most souls on this earth, and rather than amass unnecessary wealth. I have gathered together all my observations into this book in the hope that the Almighty may allow it to benefit whichever of His servants He wishes who has access to [is capable of understanding] my book, in the matters over which I have slaved, devoting all my efforts to them and reflecting at length upon them. I hope that it will be well received, and I present it with good intentions and blessings [with a good heart].

This book will benefit a person more than financial treasures and possessions of property, if he meditates upon it, and if Allâh enables him to make good use of it. As for myself, my hope in this enterprise is to win the greatest reward from Allâh, since my intention is to help His servants, to remedy whatever is corrupt in their character, and to heal the sickness of their souls. I beseech the assistance of Allâh [Almighty, we wish only for God, the best of defenders].

Modifier’s Note:

[1] The word Allâh has been used interchangeably with God throughout the translation.

Also, I would like to inform the readers one matter from the outset and that is: I don’t agree with all the material in this book, however, I am inclined to believe that the correct outweighs the few possible flaws. Due to the overall content, I felt that it was worth putting it on the Internet. And Allâh knows best and we turn to Him for guidance.

I) The Treatment to be given to Souls, and the Reform of Vicious Characters

3. The pleasure which a prudent man has from his own good sense, a scholar from his knowledge, a wise man from his wisdom, the pleasure of anyone who works hard in ways pleasing to Almighty God, is greater than the pleasure which the gourmet has from his food, a drinking man from his tipple, a lover from the act of love, a conqueror from his conquest, a reveller from his amusements [the player from his game] or a commander from giving orders. The proof of this is that the wise man, the prudent man, the scholar,[1] the practising Muslim and all those that we have mentioned are capable of enjoying these pleasures as much as the man who indulges in them. They have the same feelings, desires as those who hasten to satisfy them. But they have deliberately refrained and turned away from them, preferring to seek after moral excellence. None can judge these two [kinds of pleasure] except someone who has known both, not someone who has known one and not the other.

4. [As things happen one after the other] If you look deeply into worldly matters you will become melancholy and will end by reflecting upon the ephemeral nature of everything here below, and the fact that truth lies only in striving for the hereafter, since every ambition to which you might cling will end in tears; either the goal is snatched from you, or you have to give the attempt up before you reach it. One of these two endings is inevitable except in the search for God the Almighty and Powerful. Then the result is always joy, both immediate and eternal. The immediate joy is because you stop worrying about the things which usually worry people; this leads to an increase in the respect paid to you by friends and enemies alike. The eternal joy is the joy of Paradise.

5. I have tried to find one goal which everyone would agree to be excellent and worthy of being striven after. I have found one only: to be free from anxiety. When I reflected upon it, I realized that not only do all agree in valuing it and desiring it, but I also perceived that, despite their many different passions and aspirations and preoccupations and desires, they never make the slightest gesture unless it is designed to drive anxiety far away. One man loses his way, another comes close to going wrong, finally another is successful - but he is a rare man, and success is rare, [O, all-knowing God].

Dispelling anxiety is a goal upon which all nations agree from the time when the Almighty created the world until the day when this world will pass away and be followed by the Day of Judgment - and their actions are directed to this goal alone. In the case of every other objective there will always be some people who do not desire it.

For example, some people are not religious and do not take eternity into account.

There are some who by nature and inclination prefer obscurity to fame [the obscurity of satisfied passion].

There are some who have no interest in amassing a fortune, preferring abstinence to ownership; this was the case with many of the Prophets. God’s peace be upon them - and those who followed their example, ascetics and philosophers. There are some who by nature dislike sensual pleasures and scorn those who seek after them, such as those men we have just mentioned, and who prefer to lose a fortune rather than gain one. Some prefer ignorance to knowledge, in fact most of the people that you see in the street are like this. These are the objectives of people who have no other aim in life. Nobody in the whole world, from the time of its creation until its end, would deliberately choose anxiety, and would not desire to drive it far away.

6. When I had arrived at this great piece of wisdom, when I had discovered this amazing secret, when Allâh the Almighty had opened the eyes of my mind [spirit] to see this great pleasure, I began to search for the way which would truly enable me to dispel anxiety, that precious goal desired by every kind of person, whether ignorant or scholarly, good or evil. I found it in one place alone, in the action of turning towards God the Almighty and Powerful, in pious works performed with an eye to eternity.

7. Thus the only reason that someone chases after riches is to dispel the anguish of poverty. The only reason that someone seeks fame is to dispel the anxiety of seeing someone else outdo him. The only reason that someone chases after pleasures is to dispel the anxiety of missing them. The only reason someone chases after knowledge is to dispel the anxiety of being ignorant about something.

People enjoy listening to other people’s conversation and gossip only because it dispels the anxiety of being alone and isolated. People eat, drink, make love, wear clothes, play games, build a shelter, mount a horse, go for a walk, only in order to avoid the reverse of all these actions and every other kind of anxiety.

8. In all the actions listed here, anyone who pauses to reflect will see that anxieties inevitably occur, such as problems which arise in the course of the action, the impossibility of performing the impossible, the fleeting nature of any achievements, and the inability to enjoy something because of some difficulty. There are also bad consequences which arise from every success: fear of one’s rival, attacks by the jealous, theft by covetous, loss to an enemy, not to mention criticism, sin and such things. On the other hand, I have found that actions performed with an eye on eternity are free from * every kind of * fault, free from every stain, and a true means of dispelling anxiety. I have found that the man who is striving for eternity may be sorely tested by bad fortune on his way but does not worry; on the contrary, he is glad, because the trial to which he is subjected gives rise to hope, which aids him in his endeavour and sets him the more firmly on the path towards his true desire. I have found that, when he finds his way blocked by an obstacle, he does not worry, because it is not his fault, and he did not choose the actions that he will have to answer for. I have seen such a man be glad, when others have wished evil upon him, and be glad when has undergone some trial, and be glad, always [living] in a permanent state of joy while others are permanently the opposite. You should therefore understand that there is only one objective to strive for, it is to dispel anxiety; and only one path leads to this, and that is the service of the Most High God. Everything else is misguided and absurd.

9. Do not use your energy except for a cause more noble than yourself. Such a cause cannot be found except in * Almighty * God Himself: to preach the truth, to defend womanhood, to repel humiliation which your Creator has not imposed upon you, to help the oppressed. Anyone who uses his energy for the sake of the vanities of the world is like someone who exchanges gemstones for gravel.

10. There is no nobility in anyone who lacks faith.

11. The wise man knows that the only fitting price for his soul is a place in Paradise.

12. Satan sets his traps, under the cover of finding fault with hypocrisy. It can happen that someone refrains from doing a good deed for fear of being thought a hypocrite. [If Satan whispers such an idea in your ear, take no notice; that will frustrate him.]

Notes:

[1] The French translation changes the order of this list unnecessarily.

II) The Mind and Repose

Do not listen to what other people say. Listen only to the Words of the Creator. That is the way to a completely sound mind and to perfect repose.

13. Anyone who believes himself safe from all criticism and reproach is out of his mind.

14. Anyone who studies deeply and disciplines his soul not to rest until it has found the truth, even if it is painful at first, will take more pleasure in criticism than in praise. Indeed, if he hears people praise him, even if it is well-deserved, he will become proud, and his virtue will be corrupted.

If he hears people praise him and the praise is undeserved, he will be pleased, but wrongly so, and this is a serious fault. On the other hand, if he hears people criticize him and it is deserved, he might be led to correct the behaviour that led to it. This criticism would be a piece of considerable good luck that only a fool would ignore. If someone is criticized unjustly and he controls himself, he will gain merit by his meekness and patience. Furthermore, all the good works ever done by his critic will be credited to him, and he will gain the benefit of them on Judgment Day when they will stand him in very good stead when he needs them, although they were not a result of his own efforts. And this is a supreme piece of good luck which it would be mad to disdain. If he does not hear people’s praise, what they say or do not say makes no difference to him. But it is a different matter with their criticism, he wins either way, whether he hears their criticism or does not hear it.

15. If it were not for the words of the Prophet (may Allâh be pleased with him) about “good praise” which “brings to the believers the express good news of the happiness which has been promised”, it might have been a sign of wisdom to prefer being criticized even unjustly to being praised with good reason. But these words were spoken. The promised happiness “will always arise from merit, not from absence of merit; it will reward only the object of praise, not merely the fact that praises were uttered”.

16. There is no difference between the virtues and the vices, between the acts of devotion and acts of rebellion, except in as far as the soul feels attracted or repelled. Happy the man whose soul finds pleasure in virtue and good deeds, fleeing vice and rebellion. And unhappy the man whose soul finds pleasure in vice and rebellion, fleeing virtue and good deeds. This is nothing less than the sacred order of things ordained by the providence of Almighty Allâh.

17. Anyone who strives after eternity is on the side of the angels. Anyone who strives after evil is on the side of the demons. Anyone who seeks fame and victory is on the side of the tigers. Anyone who seeks sensual pleasures is on the side of the [dumb] beasts. Anyone who seeks money for its own sake, not for spending on pious obligations and praiseworthy acts of charity, is too base, too vile to be compared with a beast. He resembles rather the waters which gather in caves in inaccessible places: no animal profits at all from them, [except now and then a bird; then the wind and the sun dry up what is left. And the same thing happens to possessions which are not consecrated to pious works].

18. A wise man has no satisfaction is a quality which sets him below tigers, dumb beasts and inanimate objects. He rejoices only in his progress in that virtue by which Allâh distinguishes him from these same tigers, dumb beasts and inanimate objects: this is the virtue of intelligence which he shares with the angels.

19. Anyone who feels proud of courage which is not applied in its normal directions, the service of the Almighty God, let him understand that the tiger is braver than him, that the lion, the wolf and the elephant are braver than him.

20. Anyone who glories in his own physical strength, let it be known to him that the mule, the ox and the elephant are physically stronger than him.

21. Anyone who glories is his ability to carry heavy weights, let it be known to him that the donkey can carry greater weights.

22. Anyone who glories in his ability to run, let it be known to him that the dog and the hare are faster runners than he.

23. Anyone who glories in the sound of his voice, let it be known to him that many of the birds have sweeter voices than he, and the sound of the flutes is more exquisite and charming than the sound of his voice.

How can anyone take pride or satisfaction in qualities in which these animals are superior?

24. But a man whose intellect is strong, whose knowledge is extensive and whose deeds are good, he should rejoice because only the angels and the best of men are superior to him in these matters.

25. Allâh says “Anyone who fears the majesty of God, and controls himself against passion, he shall have Paradise for his refuge.” [79:40] These words encapsulate all virtue: to control oneself against passion means in fact to turn away from one’s natural tendency towards anger and lust, things which are both under the dictates of passion. Then all that is left for the soul to use is the intellect which God has given it, the good sense which distinguishes it from the beasts, from insects or vermin and from tigers.

26. “Never lose your temper,” as Allâh’s Prophet (peace be upon him) said to a man asking advice, and, as he also said commanding him, “Do as you would be done by”, together encapsulate the whole of virtue. Indeed, the fact that the Prophet forbade all anger implies that although the soul has been given the ability to be angry, it should refrain from this passion, and the [Prophet’s] commandment to do as you would be done implies that the souls should turn away from the strong force of greed and lust and should uphold the authority or the means of justice which springs from the rationality which is part of the reasonable soul.

27. I have seen the majority of people - except those who God the Almighty has protected, and they are few - throw themselves into the miseries, the worries and fatigues of this world, and pile up a mountain of sin which will mean that they enter hellfire in the Hereafter and will have no advantage from the perfidious intentions which they nurse so carefully, such as wishing for an inflation of prices which would bring disaster upon the children, the innocent, or wishing the worst trials upon those they hate. They know very well that these bad intentions will not necessarily bring about what they desire or guarantee its advent, and if they clarified and improved their intentions they would hasten the repose of their spirits. They would then have the time to devote themselves to their own business and would thus profit a great deal in addition to the return of their souls to God, and all this without having at all hastened or delayed the realization of their desires. Is there any worse deception than the attitude which we warn against here, and is there any greater happiness than the one which we are promoting?

28. When we contemplate the duration of this universe, we see it limited to the present moment, which is nothing but the point which separates too infinities of time. The past and the future are as meaningless as if they did not exist. Is anyone more misguided than the man who barters an eternal future for a moment which passes quicker than the blink of an eye?

29. When a man is asleep, he leaves the world and forgets all joy and all sorrow. If he kept his spirit in the same state on waking, he would know perfect happiness.

30. A man who harms his family and his neighbors is viler than them. Anyone who returns evil for evil is as bad as them. Anyone who refrains from returning evil is their master, their superior and the most virtuous among them.

III) Knowledge

31. If knowledge had no other merit than to make the ignorant fear and respect you, and scholars love and honour you, this would be good enough reason to seek after it. Let alone all its other merits in this world and the next!

32. If ignorance had no other fault than to make the ignorant man jealous of knowledgeable men and jubilant at seeing more people like himself, this by itself would be a reason enough to oblige us to flee it. Let alone the other bad results of this evil in this world and the next!

33. If knowledge and the action of devoting oneself to it had no purpose except to free the man who seeks it from the exhausting anxieties and many worries which afflict the mind, that alone would certainly be enough to drive us to seek knowledge. But what should we say of the other benefits too numerous to list, the least of which are the above-mentioned, and all of which accrue to the knowledgeable man. In search of benefits as small as these the petty kings have worn themselves out in seeking distraction from their anxieties in game of chess, dicing, wine, song, hunting expeditions and other pastimes which bring nothing but harm in this world and the next and absolutely no benefit.

34. If the scholar who has spent long peaceful hours [at his studies] stopped to think how his knowledge has protected him against humiliation at the hands of the ignorant, and against anxiety about unknown truths, and what joy it has brought him by enabling him to solve problems which others find insoluble, he would certainly increase his expressions of gratitude to Allâh and rejoice more in the knowledge that he has and desire even more to add to it.

35. Anyone who spends his time studying something inferior, abandoning higher studies of which he is capable, is like someone who sows corn in a field capable of growing wheat, or who plants bushes in a soil which could support palm trees and olives.

36. To spread knowledge among those incapable of understanding it would be as harmful as giving honey and sugary confections to someone with a fever, or giving musk and amber to someone with a migraine caused by an excess of bile.

37. A man who is a miser with his knowledge is worse than a man who is a miser with his money, for the money-miser is afraid of using up what he possesses but the knowledge-miser is being mean with something which does not get used up and is not lost when it is given away.

38. Anyone who has a natural inclination towards a branch of knowledge, even if it is inferior to other branches, should not abandon it, or he would be like someone who plants coconuts in al-Andalus or olive trees in India where neither would produce fruit.

39. The most noble branches of knowledge are those which bring you close to the Creator and help you to be pleasing to Him.

40. When you compare yourself with others in matters of wealth, position, and health, you should look at people less favoured than yourself. When you compare yourself with others in matters of religion, knowledge and virtue, look at people who are better than yourself.

41. The mysterious branches of knowledge are like a strong drug which benefits a strong body but damages a weak one. In the same way, the esoteric branches of knowledge enrich a strong mind, and refine it, purifying it of its flaws, but destroy a weak mind.

42. If a madman threw himself as deeply into good sense as he throws himself as deeply into madness, he would surely be wiser than al-Hasan al-Basrî[1] , Plato of Athens[2] and Vuzurgmihr the Persian.[3]

43. Intelligence has its limits; it is useless unless it is based upon the guidance of religion or on good fortune in this world.

44. Do not harm your soul by experimenting with corrupt views in order to demonstrate their corruption to someone who has consulted you, otherwise you will lose your soul. If you shield yourself from acting in a detestable way, any criticism that can be thrown at you by a man of corrupt beliefs because you disagree with him is better than his respect and better than the bad effect on both of you if you committed these detestable acts.

45. Guard against taking pleasure in any way that will harm your soul and is not required of you by the religious law nor by virtue.

46. Knowledge no longer exists if one has ignored the attributes of the Almighty Great Creator.

47. There is no worse calamity for knowledge and for scholars than when outsiders intrude. They are ignorant and think they are knowledgeable; they ruin everything and believe that they are helping.

48. Anyone who is seeking happiness in the Hereafter, wisdom in this world, the best way to behave, the sum of all moral qualities, the practice of all the virtues, should take as his model Muhammad, the Prophet of God – God grant him blessings and peace – and emulate as far as possible the Prophet’s morals and behaviour. May God help us to take him as an example, by His grace, amen [amen]!

49. The ignorant have annoyed me on two occasions in my lifetime. First, when they spoke of things they did not know, at a time when I was equally ignorant; the second time when they kept silent in my presence [in the days when I had learnt something]. In the same way they were always silent about matters which would have benefited them to speak about, and spoke about matters which brought them no benefit.

50. Scholars have brought me pleasure on two occasions in my lifetime: first, they taught me when I was ignorant; the second time was when they conversed with me after I had been taught.

51. One of the merits of religious knowledge and asceticism in this world is that Almighty God does not put it within the reach of anyone except those who are worthy of it and deserve it. One of the disadvantages of the great things of this world, wealth and fame, is that they mostly fall to the lot of people who are unworthy of them and do not deserve them.

52. Anyone who is seeking after virtue should keep company with the virtuous and should take no companion with him on his way except the noblest friend, one of those people who is sympathetic, charitable, truthful, sociable, patient, trustworthy, loyal, magnanimous, pure in conscience and a true friend.

53. Anyone who is seeking fame, fortune and pleasure will keep company only with those people who resemble mad dogs and sly foxes: they will take for their travelling companions only people [inimical to his belief] who are cunning and depraved in nature.

54. The usefulness of the knowledge [of good] in the practice of virtue is considerable: anyone who knows the beauty of virtue will practise it, though it may be rarely. Knowing the ugliness of vice, he will avoid it, though it may be rarely. The man with knowledge of good will listen to soundly-based praise and desire it for himself. He will listen to talk of evil and desire to avoid it. From this premise it necessarily follows that knowledge has a part in every virtue, and ignorance has a part in every vice. A man who has had no instruction in the knowledge [of good] will not practise virtue unless he has an extremely pure nature, a virtuous constitution. It is the particular state of the Prophets (peace and the blessings of God be upon them!) for God has taught them virtue in its entirety, without them having learnt it from men.

55. It is true that I have seen among the common people some who, by their excellent behaviour and morals, were not surpassed by any wise man, any scholarly, self-controlled man. But this is very rare. And I have seen men who have studied the different branches of knowledge, who have a good knowledge of the messages of the Prophets - peace be upon them - and the advice of the philosophers and who nevertheless surpass the most wicked in their bad behaviour, their depravity, both internal and external. * These are the worst of all creatures.* This is very common and I therefore perceive that these two [moral attitudes] are a favour which is granted or withheld by Allâh the Almighty.

Notes:

[1] Al-Hasan al-Basrî (100 AH, 718 CE) is a great Muslim traditionalist and [maintainer’s note: supposedly] Sufi ascetic. In the history of Islâm he looms large for his literary writings and moral sayings. See Ibn Khallikân, Wafayât (Cairo, Bulaq) vol. 1, p. 227. He was born and lived in Basra, southern Iraq.

[2] Plato, the famous Greek philosopher, d. 347 BC, disciple of Socrates, visited Egypt and lived there for one year and learned before Egyptian wise men in ‘Ayn Shams. Jamâl al Dîn Abû al-Hasan al-Qaftî, Târikh al-Hukamâ’, ed. by Julius Lippert (Leipzig, 1903) p. 16, also Abû Sulaymân al-Mantiqî al-Sijistânî, Siwan al-Hikma wa Thalâth Rasâ’il, ed. by A. Badawî, Tehran, 1974) pp. 84; 128FF.

[3] Vuzurgmihr was the minister of the ancient Persian king Khusrau Nushirwan, and his son’s tutor. He is famous for his wise sayings, which are often quoted in Arabic sources, and he is said to have been the first to translate the Indian text Kalila wa Dimna into the Persian language.

Chapter 3: Research in Ideology

In previous discussions we have while proving that Taqlid in fundamental beliefs is wrong from the points of view of reason and Islam. and at the same time we proved the necessity for earring out investigation and research into such matters. In this chapter the importance that Islam ascribe to research including research into Islam itself and the view that persons engaged in this task cannot be called infidels. will also be examined. Three main aspects of research will therefore be looked at: a) the Islamic view, b) the relationship between science and faith, c) the relationship between ignorance and kufr.1

The Islamic View Of Research

In order to establish what the Islamic view is of the importance of research and investigation into convectional matters we must first study such terms as ‘Ilm (science) 'aql (reason) m'arafat (knowledge), fikr (thought), Fiqh (Islamic jurisprudence) Hikmah (wisdom, tadabbor (foresight) tazakkor (reminding), tabyin (explanation) and ro’yat (observation) in the Quran and the hadith.hadith.

Such a study conclusively proves that no school of thought attaches such importance to research into the foundations of belief and investigation of the truth or to the eradication of obstacles as well as the creation of circumstances conducive to this end as docs Islam.2

With astonishing insistence Islam invites people to investigate and think for themselves about their fundamental beliefs. The extent to which Islam appreciates the importance of science and knowledge is well illustrated by numerous hadith such as: 'Science is the highest attainment.3 'the veil of calamity.’4 ‘the most valuable of treasures.5 'the basis of all goodness.6 the soul of the self.7 'man is judged by the extent of his knowledge.8 'it is incumbent on every Muslim, both male and female, to seek knowledge in all circumstances.9 'those who seek knowledge are closest to the rank of prophet hood.10 'the angels place their wings beneath their feet.11 'forgiveness is implored for the student'.12 'paradise seeks the student.”13 scholar is heir to the prophets.14 'the scholar's pen is mightier than the blood of martyrs.15 regard for scholars is an act of worship’;16 Islam ascribes dozens, perhaps hundreds, of other virtues to knowledge. studying and scholarship, and all this respect is to encourage people to study, so that by the aid of knowledge they can be freed from the tyranny of Taqlid, and base their beliefs and actions on reasonable and scientific standards., and base their beliefs and actions on reasonable and scientific standards.

In the Islamic view, even the slightest indications of a person's intentions should be carefully weighed and coordinated in accordance with reason. Ali, the Commander of the Faithful, gave his disciple Kumayl the following advice: 'O Kumayl, in everything you do there is a need for knowledge.17

In other words Islam does not permit a person to perform an action without prior investigation and assurance that it is correct. If he does so. not only is he not free from fault, but such an action is itself a grave error. Islam thus endeavor to persuade people that before embarking on any action they should carry out an investigation and acquire the requisite knowledge, and considers the ideal Muslim to be one whose cognition and knowledge, not acts of worship. exceed those of others. The Prophet Muhammad is reported as saying: 'The best of you in terms of faith is the person among you with the greatest knowledge.18

Another version of this hadith describes the ideal Muslim in these words: 'Some of you are superior to others in prayer, some in pilgrimage, some in almsgiving, some in fasting, but the best of all of you is the person who is superior in terms of knowledge.19 This is why Imam Baqer, the Fifth Imam. advising his successor Imam Sadeq says: 'My son, Know the real value of our followers by the extent of their knowledge of the traditions for verily knowledge is understanding the traditions.'My son, Know the real value of our followers by the extent of their knowledge of the traditions for verily knowledge is understanding the traditions.

By traditions the Imam meant the words of the Prophet and the Imams and by knowing the traditions he meant research and investigation and expounding on the real meaning of these sayings.By traditions the Imam meant the words of the Prophet and the Imams and by knowing the traditions he meant research and investigation and expounding on the real meaning of these sayings.

In other words. he is referring to the preservation and transmission of hadith, 'knowledge' of the traditions is jurisprudent (faqih) & the science of hadith & a jurisprudent (faqih) is one who has studied and understands the hadith.hadith.

In this hadith, Imam Baqer first advises his son to judge the Shi'a and followers of the Prophet’s Household by the criterion of their knowledge, that is understanding of hadith. He then goes on to say': It is understanding of the hadith that ralses a believer to the highest levels of faith'. In other words. what 'really matters is a deep understanding of the hadith and a more knowledge of many hadith without fully Understanding them is of little value. without fully Understanding them is of little value.

Continuing. the Imam quotes a hadith of Imam Ali. He says: 'I was studying the book of Ali and in it I came across this sentence:' "The value of every person is the extent of his understanding".20 On another occasion Imam Sadeq has this to say on the importance of understanding hadith: 'One hadith that you understand is worth a thousand that you merely relate'. that you understand is worth a thousand that you merely relate'.

Narating a hadith may be useful.21 and instructive for those to whom it is related, but for the narrator a hadith is only useful if he understands it, otherwise as Imam Baqer says. he derives little advantage from his knowledge. In fact. sometimes it may even be harmful both for the narrator and his audience alike, since when the narrator is not knowledgeable about hadith more often this may cause hadith to be distorted. to be distorted.

This is the reason for the commander of the Faithful words: 'Understanding of hadith is incumbent upon you, not narrating them'.22 And on another occasion Imam Ali is quoted as saying: ‘The ignorant devoute their efforts to narrating traditions. but the wise to understanding them.’23 In these hadith and other similar ones.24 There are two points to be noted: The first is that Islam attaches the utmost importance to research and understanding of the truth and the avoidance of Taqlid in ideological matters. in ideological matters.

It is a religion that stresses the need for a full understanding of its precepts, and not its ill-understood and unconsidered transmission. In other words faith must be based on knowledge and understanding not blind devoutness.It is a religion that stresses the need for a full understanding of its precepts, and not its ill-understood and unconsidered transmission. In other words faith must be based on knowledge and understanding not blind devoutness.

The second point is the confidence shown by the leaders of Islam that this religion is fully compatible with the most stringent scientific and rational standards, to the extent that scholars, if they are fair-minded, they will conclude that Islam is the true religion: otherwise why would so much emphasis be placed on study and research?placed on study and research?

The Relationship Between Science And Faith

For scholars, the native of the relationship between science and faith, in the Islamic view, is indeed an interesting question. Pseudo-intellectuals who lack religious-faith and are opposed to religious beliefs claim that there is no link between science and faith, and that in principle religious convictions are opposed to science and vice versa. They therefore. think that in every society where science flourishes there is no room for religion, and wherever religion flourishes there can be no room for science to grow and develop.for science to grow and develop.

Let us see what Islam has to say on this subject.Let us see what Islam has to say on this subject.

In the Islamic view, there is an inseparable link between science and faith: faith is seen in principle, as the fruit of science, the scientist is a true believer, and a lack of faith stems from ignorance! See how profoundly and beautifully the Quran expounds this truth: ignorance! See how profoundly and beautifully the Quran expounds this truth:

'Those to whom knowledge has been given can clearly see that what your lord has revealed to you is the truth.' (34:6).'Those to whom knowledge has been given can clearly see that what your lord has revealed to you is the truth.' (34:6).

'... So that those to whom knowledge has been given may know that this Quran is the truth revealed by your Lord and thus believe in it.' (22:54).

We may note that these verses clearly and explicitly state that there is a relationship and inseparable link between science and faith, and that scholars and scientists undoubtedly understand the truth of Islam. In other words, when ignorance is eradicated from human society) Islam will embrace the whole world because it is a scientific and logical religion with rational standards.world because it is a scientific and logical religion with rational standards.

In other words, these verses teach us that a person cannot be a scientist or have reached- a state of true knowledge and understanding without being a firm believer in Islam. To be sure, the possibility exists that. a person may think of himself as a scientist and having acquired an understanding of the truth, yet not be a believer. Pseudo-science certainly is compatible with a lack of faith, but real science is necessarily accompanied by faith, since science and faith, as these two verses tell us, are inseparable. In the Islamic view, science and faith are like a pair of Seamese twins, born together and die together.

Now see what a beautiful expression Imam; 'Ali has left us. inspired by the Quran'.Now see what a beautiful expression Imam; 'Ali has left us. inspired by the Quran'.

'Faith and science are like twin brothers or inseparable companions.’25

'Ali is saying in other words that just as if a person comes across one of a pair of Seamese twins or a pair of inseparable companions he really has visited and recognized the other. If a person reaches a high degree of knowledge he will also have reached a high degree of faith. and if a person acquires faith. he will also hate attained knowledge and understanding of the truth.degree of knowledge he will also have reached a high degree of faith. and if a person acquires faith. he will also hate attained knowledge and understanding of the truth.

In this connection an interesting hadith of the prophet has been recorded that explains the link between science and faith in a different way: 'Knowledge is the very life-force of Islam and the pillar of faith.26

This hadith compares the link between science and faith to two things: the relationship between body and soul, and that of between a pillar and the ceiling it supports.This hadith compares the link between science and faith to two things: the relationship between body and soul, and that of between a pillar and the ceiling it supports.

If a body lacks life or soul it is incapable of movement or growth. and a ceiling without a pillar to support it cannot remain in its position for a single moment. Islam likewise has such inseparable links with science and knowledge: bon from and approved by knowledge, Islam can’ only thrive and develop in a scientific environment.scientific environment.

Which Science?

Here is two important questions presents themselves: Which science is twinned with faith? Which branch of learning is the vital force of faith and the pillar of its support?branch of learning is the vital force of faith and the pillar of its support?

The brief answer to these questions is this: the science which is inseparable from faith consists of a specific world view that presents the universe to man as it is, and gives all branches of science and knowledge their direction. validity and worth.presents the universe to man as it is, and gives all branches of science and knowledge their direction. validity and worth.

This brief answer will be more fully explained in the discussion of the Nobovat khasa (proper prophet hood) in a later chapter, accompanied by a commentary on the Quranic verses quoted at the start of this section. 1-The relationship between ignorance and Kufr

Next we will discuss the third aspect of our present topic, namely the relationship between ignorance and Kufr. Is the relationship between ignorance and kufr the same as that between science and faith. and is every: kafir an ignorant? Or do ignorance and kufr have a different mutual relationship? have a different mutual relationship?

The faith of the matter is that the relationship between ignorance and Kufr is not like that between science and faith. i.e. ignorance and Kufr are not linked or twinned inseparably together. since it is possible for someone to be ignorant without being a Kafir and it is also possible for a person to be a Kafir without being ignorant. without being ignorant.

To explain this brief statement more fully two introductory discussions are necessary: first what do we mean by Kufr and Kafir? and second, what are the practical positions a person can adopt in relation to facts which are either known or unknown to him?? and second, what are the practical positions a person can adopt in relation to facts which are either known or unknown to him?

The Meaning Of Kufr And Kafir

The original sense of Kufr is that of concealing, and a person who concealing something, or a thing which conceals something else, is termed a Kafir. Concealment is of two kinds literal and metaphorical putting a seed in the ground is an example of the first kind and hiding the truth by means of falsehood or vice versa, is an example of the second kind.27

So if a person states something which is contrary to his knowledge and belief his action is a form of Kufr and he himself is termed a Kafir..

Someone who knows the truth and claims not to know it, is a Kafir, and so is someone who does not know the truth, but claims to do so. since the first person is concealing his knowledge and the second his ignorance: whereas someone who does not know the truth and admits that he does not, is not a Kafir but merely ignorant.but merely ignorant.

Positions Be Adopted In Factuals

When confronted with facts that are either known or unknown to him a person can in practice adopt one of four position:one of four position:

1) he may know the truth and state that he knows it.28

2) he may know the truth and state that he does not know it.

3) he may not know the truth and state that he does not know it or state nothing at all.3) he may not know the truth and state that he does not know it or state nothing at all.

4) he may not know the truth and state that he does know it.4) he may not know the truth and state that he does know it.

A person who knows the truth and states that he knows it, is a person of knowledge and faith. A person who knows the truth and states that he does not know it is a person of knowledge and a kafir because he is concealing his knowledge. A person who does not know the truth yet claims to do so is a person of ignorance and a kafir. And finally a person who does not know the truth and does not claim to do so is ignorant but not a kafir..

In his attitude towards the truths of existence a person may therefore be knowledgeable and a believer, knowledgeable and a kafir, ignorant and a kafir or ignorant but not a kafir..

Form these explanations it is obvious that in the case of ignorance and kufr there is no such link as that between knowledge and faith. In the language of the logicians between ignorance and kufr, there is a relationship known as partial overlapping i.e. a person may be a kafir but not ignorant, or he may be ignorant but not a kafir. or he may be both ignorant and a kafir..

The Kafir Who Is Not Ignorant

A person who denies something he knows to be true is a kafir. but he is not ignorant, since he is aware of the truth. It is like someone who is fully aware of the existence of God but for some private reason denies this in his public utterances or in the Imam 'Ali's expression. `His heart confesses while his tongue denies.29

This category includes such people as Pharaoh and his followers. According to the Quran. despite the fact that Moses had provided clear proofs of the existence of the Creator of the Universe and his own prophetic mission. the truth of which they fully realized. they were unable to acknowledge this truth because of their egotistical, ambitious, cruel and criminal character, which caused them to denounce Moses and deny God. As the Quran tells it:As the Quran tells it:

`In their wickedness and pride (Pharaoh and his followers) denied (God's undoubted signs), although their souls knew them to be true.' (27:14).their souls knew them to be true.' (27:14).

As a result of the clear proofs and powerful logic that Moses gave them. and the miracles he performed in their presence, they were convinced that Moses was telling the truth and that the God of whom he spoke. whose prophet be claimed to be and who' summoned the people to worship, was the creator of the world and all therein. But despite this inner certainty they denied the signs of God, denounced Moses, and called his God a fable. Why did they do this?the creator of the world and all therein. But despite this inner certainty they denied the signs of God, denounced Moses, and called his God a fable. Why did they do this?

The Quran provides us with the answer. The reason for this denial was their wickedness and the desire to be superior. They knew that if they acknowledged the truth of Moses and the God of whom Moses claimed to be the prophet they would have to put an end to their wickedness and wrong-doing, and their pride and ambition. And since they were loath to do so they concealed their knowledge, covered the face of truth with the veil of kufr, and denied the signs of God.30

This concludes our examination of the case where kufr exists but without ignorance, or the case of the kafir who knows. Now for the second case. who knows. Now for the second case.

The Ignorant Non-Kafir

A person who does not know the truth and does not claim to know it, is an ignorant non-kafir. In other words, someone, who does not express an opinion about what he does not know, or who admits not knowing, is ignorant, but is not a kafir, because he has not concealed anything. and kufr lies in the act of concealment. lies in the act of concealment.

Imam Sadeq is reported to have said: "If people when they do not know something pause and do not deny they have not committed kufr.”31 This shows that this form of kufr resuts from denying something the essence of which the speaker does not know if person does not express an opinion about something he does not know, and does not deny the truth of it, he is not a kafir in respect to that truth, since by acknowledging his ignorance or by simply pausing and saying nothing he has not concealed the truth. An ignorant person of this type is therefore not a kafir, although at the same time he is not a believer either., although at the same time he is not a believer either.

One of Imam Sadeq's followers, a certain Muhammad bin Muslim relates that one day when he was sitting on the Imam's left side and Zurara was sitting on his right Abu Basir entered and asked: "What is your opinion about someone who has doubts about the existence of God?" entered and asked: "What is your opinion about someone who has doubts about the existence of God?"

The Imam replied: "Such a person is a kafir." A few moments later, to amplify his answer, the Imam added: "Verily, he is a kafir if he denies the existence of God.32

That is to say that if a person, has doubts about the existence of God but does not actually deny His existence he is not a kafir. A kafir is someone who although he has doubts and cannot produce any proofs that God does not exist nevertheless denies His existence. is someone who although he has doubts and cannot produce any proofs that God does not exist nevertheless denies His existence.

Regarding the question of whether or not an ignorant person who does not claim knowledge is a kafir or not there is another hadith, this time from the Imam 'Ali which raises an interesting point. The text of this hadith is as follows: 'If people who do not know about something refrain from commenting on it they will not be committing kufr nor straying from the true path'.33

What is of special interest in this hadith is that according to the Imam if ignorant people refrain from commenting on truths of which they are not aware, they will avoid not only being afflicted by the disease of kufr, but also going astray, that is to say an ignorant person who pauses and refrains from comment will gradually be drawn towards enquiring and investigation to discover the truth. Once he has entered the path of enquiring, with the goal of discovering the truth, he will be saved from error and deviation in his beliefs and will ultimately, through divine grace, discover the truth.discovering the truth, he will be saved from error and deviation in his beliefs and will ultimately, through divine grace, discover the truth.

In other words it seems that the Imam is implying that the root-cause of ideological error and deviation is comments made by ignorant and non-specialist persons, and that if such people refrained from expressing their opinions on matters they are ignorant of kufr and deviation would be eradicated from human society. and deviation would be eradicated from human society.

The Ignorant Kafir

A kafir who knows the truth is not ignorant, and the ignorant person who does not conceal his ignorance is not a kafir, but if an ignorant person conceals his ignorance then ignorance and kufr are united in him.united in him.

An ignorant kafir is therefore someone, who expresses his opinion about something he is ignorant of. In the discussion which we will later have about understanding God we will see that people who deny the existence of God assuming that their reasoning is sound, can at the very most prove that man has no way of knowing the metaphysical world, that is to say he is not able to understand whether or not anything exists beyond the world which we know from the evidence of our senses.existence of God assuming that their reasoning is sound, can at the very most prove that man has no way of knowing the metaphysical world, that is to say he is not able to understand whether or not anything exists beyond the world which we know from the evidence of our senses.

If such people confess their ignorance, they are not committing kufr. But so often they not only refrain from making such a confession but even claim to reap scientific results from their ignorance! They use their lack of knowledge as the basis of their theories about the metaphysical and transcendental world and claim that nothing exists beyond the world of our senses!. But so often they not only refrain from making such a confession but even claim to reap scientific results from their ignorance! They use their lack of knowledge as the basis of their theories about the metaphysical and transcendental world and claim that nothing exists beyond the world of our senses!

This is the true meeting-place of ignorance and kufr, that is to say that such people conceal their ignorance with scientific claims., that is to say that such people conceal their ignorance with scientific claims.

In concluding this chapter we must have two important questions.

The first is whether the result of research in all cases leads to truth and an understanding of reality? In other words does the researcher always arrive at an understanding of what he is searching for? Or is it possible that a person could carry out his research and not reach a conclusion, or perhaps imagine that he has reached a real understanding when in fact has not done so?searching for? Or is it possible that a person could carry out his research and not reach a conclusion, or perhaps imagine that he has reached a real understanding when in fact has not done so?

The second question is whether the criteria for understanding the correctness of a theory or opinion actually exist or not?The second question is whether the criteria for understanding the correctness of a theory or opinion actually exist or not?

The answer to the first question is that there are obstacles to and conditions affecting understanding. and if the researcher can eliminate these and create conditions conducive to understanding then he wilt undoubtedly reach a conclusion. The obstacles and conditions will be discussed in the second book of the present work, and the second question will be deal with in the chapter that now follows.The answer to the first question is that there are obstacles to and conditions affecting understanding. and if the researcher can eliminate these and create conditions conducive to understanding then he wilt undoubtedly reach a conclusion. The obstacles and conditions will be discussed in the second book of the present work, and the second question will be deal with in the chapter that now follows.The answer to the first question is that there are obstacles to and conditions affecting understanding. and if the researcher can eliminate these and create conditions conducive to understanding then he wilt undoubtedly reach a conclusion. The obstacles and conditions will be discussed in the second book of the present work, and the second question will be deal with in the chapter that now follows.The answer to the first question is that there are obstacles to and conditions affecting understanding. and if the researcher can eliminate these and create conditions conducive to understanding then he wilt undoubtedly reach a conclusion. The obstacles and conditions will be discussed in the second book of the present work, and the second question will be deal with in the chapter that now follows.

Notes

1. Kufr is a comprehensive Islamic term that includes blasphemy'. Disbelief, atheism and the like and has no exact equivalent in the European languages. A person practicing kufr is a Kafir. i.e. an infidel, unbeliever, atheist and so on. The author gives a more deviled definition of this concept later in this chapter (IV)

2. This point is discussed more hilly in the second and third parts of understanding (pp --to -)

3. Mizan Hadith No.13330

4. Ibid. No.13338.

5. Ibid No. 13352.

6. Ibid. Chapter 2832.

7. Ibid. Chapter 2833.

8. Ibid. Chapter 2836.

9. Ibid. Chapter 2864 and 2847.

10. Ibid. Chapter 2837.

11. Ibid. Chapter 285I.

12. Ibid. Chapter 2853.

13. Ibid. Chapter 2852.

14. Ibid Chapter 2838.

15. Ibid. Chapter 2839.

16. Ibid. Chapter 2845.

17. Ibid. Hadith No 7421

18. bid. hadith No 1873

19. Ibid. No. 11873.

20. Mu’ani al-akhbar. p. 2

21. Mizan.hadith No3351

22. Miran. Hadith No. 3355

23. Ibid Hadith No. 3356.

24. Ibid. Chapter 719.

25. Mizan. Hadith No. 19457.

26. Ibid. Hadith No. 19456.

27. A more complete definition of Kufr is contained in a later section of this book 'bars to Understanding'.

28. It alludes to devotees.

29. Mizan, Hadith No. 4093.

30. Today, most of the leaders of the tiny groups that in various ways are in opposition to the system of the Islamic Republic of Iran are fully aware who is in the right and who is the real supporter of the people. Where wise all the enemies of the Islamic Republic of Iran know that in all matters of principle the Islamic Republic is in the right. The United States knows this, as does the Soviet Union. as well as their satellites and the tiny opposition groups affiliated to them. But their Pharaonic natures. in other words their oppressive nature and pride. Prevent them from acknowledging the truth.

31. Mizan. Chapter 3493. "Causes of Kufr".

32. Ibid. Hadhith No. 17401.

33. Bihar-ol-Anvar. Vol. 2. P 120.

Chapter 3: Research in Ideology

In previous discussions we have while proving that Taqlid in fundamental beliefs is wrong from the points of view of reason and Islam. and at the same time we proved the necessity for earring out investigation and research into such matters. In this chapter the importance that Islam ascribe to research including research into Islam itself and the view that persons engaged in this task cannot be called infidels. will also be examined. Three main aspects of research will therefore be looked at: a) the Islamic view, b) the relationship between science and faith, c) the relationship between ignorance and kufr.1

The Islamic View Of Research

In order to establish what the Islamic view is of the importance of research and investigation into convectional matters we must first study such terms as ‘Ilm (science) 'aql (reason) m'arafat (knowledge), fikr (thought), Fiqh (Islamic jurisprudence) Hikmah (wisdom, tadabbor (foresight) tazakkor (reminding), tabyin (explanation) and ro’yat (observation) in the Quran and the hadith.hadith.

Such a study conclusively proves that no school of thought attaches such importance to research into the foundations of belief and investigation of the truth or to the eradication of obstacles as well as the creation of circumstances conducive to this end as docs Islam.2

With astonishing insistence Islam invites people to investigate and think for themselves about their fundamental beliefs. The extent to which Islam appreciates the importance of science and knowledge is well illustrated by numerous hadith such as: 'Science is the highest attainment.3 'the veil of calamity.’4 ‘the most valuable of treasures.5 'the basis of all goodness.6 the soul of the self.7 'man is judged by the extent of his knowledge.8 'it is incumbent on every Muslim, both male and female, to seek knowledge in all circumstances.9 'those who seek knowledge are closest to the rank of prophet hood.10 'the angels place their wings beneath their feet.11 'forgiveness is implored for the student'.12 'paradise seeks the student.”13 scholar is heir to the prophets.14 'the scholar's pen is mightier than the blood of martyrs.15 regard for scholars is an act of worship’;16 Islam ascribes dozens, perhaps hundreds, of other virtues to knowledge. studying and scholarship, and all this respect is to encourage people to study, so that by the aid of knowledge they can be freed from the tyranny of Taqlid, and base their beliefs and actions on reasonable and scientific standards., and base their beliefs and actions on reasonable and scientific standards.

In the Islamic view, even the slightest indications of a person's intentions should be carefully weighed and coordinated in accordance with reason. Ali, the Commander of the Faithful, gave his disciple Kumayl the following advice: 'O Kumayl, in everything you do there is a need for knowledge.17

In other words Islam does not permit a person to perform an action without prior investigation and assurance that it is correct. If he does so. not only is he not free from fault, but such an action is itself a grave error. Islam thus endeavor to persuade people that before embarking on any action they should carry out an investigation and acquire the requisite knowledge, and considers the ideal Muslim to be one whose cognition and knowledge, not acts of worship. exceed those of others. The Prophet Muhammad is reported as saying: 'The best of you in terms of faith is the person among you with the greatest knowledge.18

Another version of this hadith describes the ideal Muslim in these words: 'Some of you are superior to others in prayer, some in pilgrimage, some in almsgiving, some in fasting, but the best of all of you is the person who is superior in terms of knowledge.19 This is why Imam Baqer, the Fifth Imam. advising his successor Imam Sadeq says: 'My son, Know the real value of our followers by the extent of their knowledge of the traditions for verily knowledge is understanding the traditions.'My son, Know the real value of our followers by the extent of their knowledge of the traditions for verily knowledge is understanding the traditions.

By traditions the Imam meant the words of the Prophet and the Imams and by knowing the traditions he meant research and investigation and expounding on the real meaning of these sayings.By traditions the Imam meant the words of the Prophet and the Imams and by knowing the traditions he meant research and investigation and expounding on the real meaning of these sayings.

In other words. he is referring to the preservation and transmission of hadith, 'knowledge' of the traditions is jurisprudent (faqih) & the science of hadith & a jurisprudent (faqih) is one who has studied and understands the hadith.hadith.

In this hadith, Imam Baqer first advises his son to judge the Shi'a and followers of the Prophet’s Household by the criterion of their knowledge, that is understanding of hadith. He then goes on to say': It is understanding of the hadith that ralses a believer to the highest levels of faith'. In other words. what 'really matters is a deep understanding of the hadith and a more knowledge of many hadith without fully Understanding them is of little value. without fully Understanding them is of little value.

Continuing. the Imam quotes a hadith of Imam Ali. He says: 'I was studying the book of Ali and in it I came across this sentence:' "The value of every person is the extent of his understanding".20 On another occasion Imam Sadeq has this to say on the importance of understanding hadith: 'One hadith that you understand is worth a thousand that you merely relate'. that you understand is worth a thousand that you merely relate'.

Narating a hadith may be useful.21 and instructive for those to whom it is related, but for the narrator a hadith is only useful if he understands it, otherwise as Imam Baqer says. he derives little advantage from his knowledge. In fact. sometimes it may even be harmful both for the narrator and his audience alike, since when the narrator is not knowledgeable about hadith more often this may cause hadith to be distorted. to be distorted.

This is the reason for the commander of the Faithful words: 'Understanding of hadith is incumbent upon you, not narrating them'.22 And on another occasion Imam Ali is quoted as saying: ‘The ignorant devoute their efforts to narrating traditions. but the wise to understanding them.’23 In these hadith and other similar ones.24 There are two points to be noted: The first is that Islam attaches the utmost importance to research and understanding of the truth and the avoidance of Taqlid in ideological matters. in ideological matters.

It is a religion that stresses the need for a full understanding of its precepts, and not its ill-understood and unconsidered transmission. In other words faith must be based on knowledge and understanding not blind devoutness.It is a religion that stresses the need for a full understanding of its precepts, and not its ill-understood and unconsidered transmission. In other words faith must be based on knowledge and understanding not blind devoutness.

The second point is the confidence shown by the leaders of Islam that this religion is fully compatible with the most stringent scientific and rational standards, to the extent that scholars, if they are fair-minded, they will conclude that Islam is the true religion: otherwise why would so much emphasis be placed on study and research?placed on study and research?

The Relationship Between Science And Faith

For scholars, the native of the relationship between science and faith, in the Islamic view, is indeed an interesting question. Pseudo-intellectuals who lack religious-faith and are opposed to religious beliefs claim that there is no link between science and faith, and that in principle religious convictions are opposed to science and vice versa. They therefore. think that in every society where science flourishes there is no room for religion, and wherever religion flourishes there can be no room for science to grow and develop.for science to grow and develop.

Let us see what Islam has to say on this subject.Let us see what Islam has to say on this subject.

In the Islamic view, there is an inseparable link between science and faith: faith is seen in principle, as the fruit of science, the scientist is a true believer, and a lack of faith stems from ignorance! See how profoundly and beautifully the Quran expounds this truth: ignorance! See how profoundly and beautifully the Quran expounds this truth:

'Those to whom knowledge has been given can clearly see that what your lord has revealed to you is the truth.' (34:6).'Those to whom knowledge has been given can clearly see that what your lord has revealed to you is the truth.' (34:6).

'... So that those to whom knowledge has been given may know that this Quran is the truth revealed by your Lord and thus believe in it.' (22:54).

We may note that these verses clearly and explicitly state that there is a relationship and inseparable link between science and faith, and that scholars and scientists undoubtedly understand the truth of Islam. In other words, when ignorance is eradicated from human society) Islam will embrace the whole world because it is a scientific and logical religion with rational standards.world because it is a scientific and logical religion with rational standards.

In other words, these verses teach us that a person cannot be a scientist or have reached- a state of true knowledge and understanding without being a firm believer in Islam. To be sure, the possibility exists that. a person may think of himself as a scientist and having acquired an understanding of the truth, yet not be a believer. Pseudo-science certainly is compatible with a lack of faith, but real science is necessarily accompanied by faith, since science and faith, as these two verses tell us, are inseparable. In the Islamic view, science and faith are like a pair of Seamese twins, born together and die together.

Now see what a beautiful expression Imam; 'Ali has left us. inspired by the Quran'.Now see what a beautiful expression Imam; 'Ali has left us. inspired by the Quran'.

'Faith and science are like twin brothers or inseparable companions.’25

'Ali is saying in other words that just as if a person comes across one of a pair of Seamese twins or a pair of inseparable companions he really has visited and recognized the other. If a person reaches a high degree of knowledge he will also have reached a high degree of faith. and if a person acquires faith. he will also hate attained knowledge and understanding of the truth.degree of knowledge he will also have reached a high degree of faith. and if a person acquires faith. he will also hate attained knowledge and understanding of the truth.

In this connection an interesting hadith of the prophet has been recorded that explains the link between science and faith in a different way: 'Knowledge is the very life-force of Islam and the pillar of faith.26

This hadith compares the link between science and faith to two things: the relationship between body and soul, and that of between a pillar and the ceiling it supports.This hadith compares the link between science and faith to two things: the relationship between body and soul, and that of between a pillar and the ceiling it supports.

If a body lacks life or soul it is incapable of movement or growth. and a ceiling without a pillar to support it cannot remain in its position for a single moment. Islam likewise has such inseparable links with science and knowledge: bon from and approved by knowledge, Islam can’ only thrive and develop in a scientific environment.scientific environment.

Which Science?

Here is two important questions presents themselves: Which science is twinned with faith? Which branch of learning is the vital force of faith and the pillar of its support?branch of learning is the vital force of faith and the pillar of its support?

The brief answer to these questions is this: the science which is inseparable from faith consists of a specific world view that presents the universe to man as it is, and gives all branches of science and knowledge their direction. validity and worth.presents the universe to man as it is, and gives all branches of science and knowledge their direction. validity and worth.

This brief answer will be more fully explained in the discussion of the Nobovat khasa (proper prophet hood) in a later chapter, accompanied by a commentary on the Quranic verses quoted at the start of this section. 1-The relationship between ignorance and Kufr

Next we will discuss the third aspect of our present topic, namely the relationship between ignorance and Kufr. Is the relationship between ignorance and kufr the same as that between science and faith. and is every: kafir an ignorant? Or do ignorance and kufr have a different mutual relationship? have a different mutual relationship?

The faith of the matter is that the relationship between ignorance and Kufr is not like that between science and faith. i.e. ignorance and Kufr are not linked or twinned inseparably together. since it is possible for someone to be ignorant without being a Kafir and it is also possible for a person to be a Kafir without being ignorant. without being ignorant.

To explain this brief statement more fully two introductory discussions are necessary: first what do we mean by Kufr and Kafir? and second, what are the practical positions a person can adopt in relation to facts which are either known or unknown to him?? and second, what are the practical positions a person can adopt in relation to facts which are either known or unknown to him?

The Meaning Of Kufr And Kafir

The original sense of Kufr is that of concealing, and a person who concealing something, or a thing which conceals something else, is termed a Kafir. Concealment is of two kinds literal and metaphorical putting a seed in the ground is an example of the first kind and hiding the truth by means of falsehood or vice versa, is an example of the second kind.27

So if a person states something which is contrary to his knowledge and belief his action is a form of Kufr and he himself is termed a Kafir..

Someone who knows the truth and claims not to know it, is a Kafir, and so is someone who does not know the truth, but claims to do so. since the first person is concealing his knowledge and the second his ignorance: whereas someone who does not know the truth and admits that he does not, is not a Kafir but merely ignorant.but merely ignorant.

Positions Be Adopted In Factuals

When confronted with facts that are either known or unknown to him a person can in practice adopt one of four position:one of four position:

1) he may know the truth and state that he knows it.28

2) he may know the truth and state that he does not know it.

3) he may not know the truth and state that he does not know it or state nothing at all.3) he may not know the truth and state that he does not know it or state nothing at all.

4) he may not know the truth and state that he does know it.4) he may not know the truth and state that he does know it.

A person who knows the truth and states that he knows it, is a person of knowledge and faith. A person who knows the truth and states that he does not know it is a person of knowledge and a kafir because he is concealing his knowledge. A person who does not know the truth yet claims to do so is a person of ignorance and a kafir. And finally a person who does not know the truth and does not claim to do so is ignorant but not a kafir..

In his attitude towards the truths of existence a person may therefore be knowledgeable and a believer, knowledgeable and a kafir, ignorant and a kafir or ignorant but not a kafir..

Form these explanations it is obvious that in the case of ignorance and kufr there is no such link as that between knowledge and faith. In the language of the logicians between ignorance and kufr, there is a relationship known as partial overlapping i.e. a person may be a kafir but not ignorant, or he may be ignorant but not a kafir. or he may be both ignorant and a kafir..

The Kafir Who Is Not Ignorant

A person who denies something he knows to be true is a kafir. but he is not ignorant, since he is aware of the truth. It is like someone who is fully aware of the existence of God but for some private reason denies this in his public utterances or in the Imam 'Ali's expression. `His heart confesses while his tongue denies.29

This category includes such people as Pharaoh and his followers. According to the Quran. despite the fact that Moses had provided clear proofs of the existence of the Creator of the Universe and his own prophetic mission. the truth of which they fully realized. they were unable to acknowledge this truth because of their egotistical, ambitious, cruel and criminal character, which caused them to denounce Moses and deny God. As the Quran tells it:As the Quran tells it:

`In their wickedness and pride (Pharaoh and his followers) denied (God's undoubted signs), although their souls knew them to be true.' (27:14).their souls knew them to be true.' (27:14).

As a result of the clear proofs and powerful logic that Moses gave them. and the miracles he performed in their presence, they were convinced that Moses was telling the truth and that the God of whom he spoke. whose prophet be claimed to be and who' summoned the people to worship, was the creator of the world and all therein. But despite this inner certainty they denied the signs of God, denounced Moses, and called his God a fable. Why did they do this?the creator of the world and all therein. But despite this inner certainty they denied the signs of God, denounced Moses, and called his God a fable. Why did they do this?

The Quran provides us with the answer. The reason for this denial was their wickedness and the desire to be superior. They knew that if they acknowledged the truth of Moses and the God of whom Moses claimed to be the prophet they would have to put an end to their wickedness and wrong-doing, and their pride and ambition. And since they were loath to do so they concealed their knowledge, covered the face of truth with the veil of kufr, and denied the signs of God.30

This concludes our examination of the case where kufr exists but without ignorance, or the case of the kafir who knows. Now for the second case. who knows. Now for the second case.

The Ignorant Non-Kafir

A person who does not know the truth and does not claim to know it, is an ignorant non-kafir. In other words, someone, who does not express an opinion about what he does not know, or who admits not knowing, is ignorant, but is not a kafir, because he has not concealed anything. and kufr lies in the act of concealment. lies in the act of concealment.

Imam Sadeq is reported to have said: "If people when they do not know something pause and do not deny they have not committed kufr.”31 This shows that this form of kufr resuts from denying something the essence of which the speaker does not know if person does not express an opinion about something he does not know, and does not deny the truth of it, he is not a kafir in respect to that truth, since by acknowledging his ignorance or by simply pausing and saying nothing he has not concealed the truth. An ignorant person of this type is therefore not a kafir, although at the same time he is not a believer either., although at the same time he is not a believer either.

One of Imam Sadeq's followers, a certain Muhammad bin Muslim relates that one day when he was sitting on the Imam's left side and Zurara was sitting on his right Abu Basir entered and asked: "What is your opinion about someone who has doubts about the existence of God?" entered and asked: "What is your opinion about someone who has doubts about the existence of God?"

The Imam replied: "Such a person is a kafir." A few moments later, to amplify his answer, the Imam added: "Verily, he is a kafir if he denies the existence of God.32

That is to say that if a person, has doubts about the existence of God but does not actually deny His existence he is not a kafir. A kafir is someone who although he has doubts and cannot produce any proofs that God does not exist nevertheless denies His existence. is someone who although he has doubts and cannot produce any proofs that God does not exist nevertheless denies His existence.

Regarding the question of whether or not an ignorant person who does not claim knowledge is a kafir or not there is another hadith, this time from the Imam 'Ali which raises an interesting point. The text of this hadith is as follows: 'If people who do not know about something refrain from commenting on it they will not be committing kufr nor straying from the true path'.33

What is of special interest in this hadith is that according to the Imam if ignorant people refrain from commenting on truths of which they are not aware, they will avoid not only being afflicted by the disease of kufr, but also going astray, that is to say an ignorant person who pauses and refrains from comment will gradually be drawn towards enquiring and investigation to discover the truth. Once he has entered the path of enquiring, with the goal of discovering the truth, he will be saved from error and deviation in his beliefs and will ultimately, through divine grace, discover the truth.discovering the truth, he will be saved from error and deviation in his beliefs and will ultimately, through divine grace, discover the truth.

In other words it seems that the Imam is implying that the root-cause of ideological error and deviation is comments made by ignorant and non-specialist persons, and that if such people refrained from expressing their opinions on matters they are ignorant of kufr and deviation would be eradicated from human society. and deviation would be eradicated from human society.

The Ignorant Kafir

A kafir who knows the truth is not ignorant, and the ignorant person who does not conceal his ignorance is not a kafir, but if an ignorant person conceals his ignorance then ignorance and kufr are united in him.united in him.

An ignorant kafir is therefore someone, who expresses his opinion about something he is ignorant of. In the discussion which we will later have about understanding God we will see that people who deny the existence of God assuming that their reasoning is sound, can at the very most prove that man has no way of knowing the metaphysical world, that is to say he is not able to understand whether or not anything exists beyond the world which we know from the evidence of our senses.existence of God assuming that their reasoning is sound, can at the very most prove that man has no way of knowing the metaphysical world, that is to say he is not able to understand whether or not anything exists beyond the world which we know from the evidence of our senses.

If such people confess their ignorance, they are not committing kufr. But so often they not only refrain from making such a confession but even claim to reap scientific results from their ignorance! They use their lack of knowledge as the basis of their theories about the metaphysical and transcendental world and claim that nothing exists beyond the world of our senses!. But so often they not only refrain from making such a confession but even claim to reap scientific results from their ignorance! They use their lack of knowledge as the basis of their theories about the metaphysical and transcendental world and claim that nothing exists beyond the world of our senses!

This is the true meeting-place of ignorance and kufr, that is to say that such people conceal their ignorance with scientific claims., that is to say that such people conceal their ignorance with scientific claims.

In concluding this chapter we must have two important questions.

The first is whether the result of research in all cases leads to truth and an understanding of reality? In other words does the researcher always arrive at an understanding of what he is searching for? Or is it possible that a person could carry out his research and not reach a conclusion, or perhaps imagine that he has reached a real understanding when in fact has not done so?searching for? Or is it possible that a person could carry out his research and not reach a conclusion, or perhaps imagine that he has reached a real understanding when in fact has not done so?

The second question is whether the criteria for understanding the correctness of a theory or opinion actually exist or not?The second question is whether the criteria for understanding the correctness of a theory or opinion actually exist or not?

The answer to the first question is that there are obstacles to and conditions affecting understanding. and if the researcher can eliminate these and create conditions conducive to understanding then he wilt undoubtedly reach a conclusion. The obstacles and conditions will be discussed in the second book of the present work, and the second question will be deal with in the chapter that now follows.The answer to the first question is that there are obstacles to and conditions affecting understanding. and if the researcher can eliminate these and create conditions conducive to understanding then he wilt undoubtedly reach a conclusion. The obstacles and conditions will be discussed in the second book of the present work, and the second question will be deal with in the chapter that now follows.The answer to the first question is that there are obstacles to and conditions affecting understanding. and if the researcher can eliminate these and create conditions conducive to understanding then he wilt undoubtedly reach a conclusion. The obstacles and conditions will be discussed in the second book of the present work, and the second question will be deal with in the chapter that now follows.The answer to the first question is that there are obstacles to and conditions affecting understanding. and if the researcher can eliminate these and create conditions conducive to understanding then he wilt undoubtedly reach a conclusion. The obstacles and conditions will be discussed in the second book of the present work, and the second question will be deal with in the chapter that now follows.

Notes

1. Kufr is a comprehensive Islamic term that includes blasphemy'. Disbelief, atheism and the like and has no exact equivalent in the European languages. A person practicing kufr is a Kafir. i.e. an infidel, unbeliever, atheist and so on. The author gives a more deviled definition of this concept later in this chapter (IV)

2. This point is discussed more hilly in the second and third parts of understanding (pp --to -)

3. Mizan Hadith No.13330

4. Ibid. No.13338.

5. Ibid No. 13352.

6. Ibid. Chapter 2832.

7. Ibid. Chapter 2833.

8. Ibid. Chapter 2836.

9. Ibid. Chapter 2864 and 2847.

10. Ibid. Chapter 2837.

11. Ibid. Chapter 285I.

12. Ibid. Chapter 2853.

13. Ibid. Chapter 2852.

14. Ibid Chapter 2838.

15. Ibid. Chapter 2839.

16. Ibid. Chapter 2845.

17. Ibid. Hadith No 7421

18. bid. hadith No 1873

19. Ibid. No. 11873.

20. Mu’ani al-akhbar. p. 2

21. Mizan.hadith No3351

22. Miran. Hadith No. 3355

23. Ibid Hadith No. 3356.

24. Ibid. Chapter 719.

25. Mizan. Hadith No. 19457.

26. Ibid. Hadith No. 19456.

27. A more complete definition of Kufr is contained in a later section of this book 'bars to Understanding'.

28. It alludes to devotees.

29. Mizan, Hadith No. 4093.

30. Today, most of the leaders of the tiny groups that in various ways are in opposition to the system of the Islamic Republic of Iran are fully aware who is in the right and who is the real supporter of the people. Where wise all the enemies of the Islamic Republic of Iran know that in all matters of principle the Islamic Republic is in the right. The United States knows this, as does the Soviet Union. as well as their satellites and the tiny opposition groups affiliated to them. But their Pharaonic natures. in other words their oppressive nature and pride. Prevent them from acknowledging the truth.

31. Mizan. Chapter 3493. "Causes of Kufr".

32. Ibid. Hadhith No. 17401.

33. Bihar-ol-Anvar. Vol. 2. P 120.