Memorial to the Clergy
Memorial to the Clergy
A Reminder of the Twelve Fundamental Principles of the Ideal System for Clerics and Religious Scholars
Identification
Author: Mohammad Reza Nekounam (born 1327)
Title: Memorial to the Clergy: A Reminder of the Twelve Fundamental Principles of the Ideal System for Clerics / Mohammad Reza Nekounam
Publication Details: Islamshahr: Sobhe Farda Publications, 2012.
Physical Description: 106 pages.
ISBN: 978-600-6435-85-5
Cataloging Status: FIPA
Subject: Clergy – Professional Ethics – Qur’anic Aspects
Library of Congress Classification: BP104/R93 N8 2012
Dewey Decimal Classification: 297.159
National Bibliography Number: 2997083
Table of Contents
Preface···7
The Twelve Principles of the Clergy
- Migrants for the sake of God···17
- The Mission of Religious Jurists···18
- The Charter of Merciful Scholars···23
- The Teacher-Centric System···38
- Non-Criminal Seminary Studies···46
- Organizing the Financial, Academic, and Behavioral Systems of Seminaries···58
- Productive Knowledge and Solidified Knowledge···87
- The Power of Experimental Sciences···91
- Avoiding Speculative Knowledge···94
- Maintaining Simplicity and Purity···96
- Organized Propaganda System···99
- Be the Child of Art···101
Preface
Over a thousand years have passed since the Major Occultation. This era is the age of the end times. For a millennium, humankind has been deprived of the public and visible presence of the Infallible Imam (peace be upon him). For a thousand years, no one has heard a guiding sermon or speech. The dark clouds of occultation have enveloped everywhere, while the enemies of truth and spirituality, wielding material power, entice all towards the mud and material world using cinema, sex, love, and violence. The sciences of the end times have become a source of corruption, hardening hearts and locking them with firm locks. Few still strive to see a scholar holding the Qur’an, with a face radiating divine purity, reminding others of the Prophet Muhammad (peace be upon him and his family). The end times have taken on many faces. Some are suffocated by accumulated wealth, while others freeze and die from lack of shelter. Internet, satellite networks, and other media spread news and information rapidly. It is rare for someone not to hear of accidents, deaths, calamities, floods, earthquakes, fires, landslides, horrific murders, and so on daily. Anxiety, distress, confusion, and stress have become the daily sustenance of many people, while the educational systems have turned into aggressive forces.
In earlier times, every believer would at least read a portion of the Qur’an every day, but now people are bombarded with so much information from satellite networks and the internet that their minds cannot even contemplate a page of the Qur’an. Few are able to perform prayers without doubt or error. Living in the age of communication, people are constantly affected by the unsettling news of the world, as though they are always present in scenes of harm and crime. Amid such a situation, how can one become a student of knowledge and achieve beneficial knowledge that does not breed harm or misfortune? In this era, how should a seminary student live, so that God, as He is worthy, deals with them in a way befitting His divine status, not according to their own worthiness: “O my God, do with me what You are worthy of, and do not deal with me as I am worthy.”
In the age of occultation, where harm is widespread, and the filth of disbelievers flows through the country’s channels, how should one live in such a way as to avoid harm, remain pure, and be protected from the negative effects of others’ wrongdoings? Nowadays, harms are so intertwined that even a small event can infect an entire region. How should the clergy, as the custodians of religion during the occultation, live and be educated to remain resilient to harm, protect the people from misfortune, and take on the responsibility of religious and intellectual guidance with zeal?
The clergy have assumed the role of divine prophets during the era of occultation. In what kind of educational and training system can they grow to be worthy of such a heavy responsibility? The divine prophets were educated in celestial universities and possessed divine knowledge, yet clerics must both study and investigate to develop the ability to exercise ijtihad (juridical reasoning) and deduction. The prophets had pure, untainted hearts. Prophet Moses (peace be upon him) spent years learning from Shoaib and briefly from Khidr. One must recognize both the divine prophets and the scholars of this age, some of whom surpass the prophets of the Children of Israel. It is essential to understand why these scholars are considered superior.
The Fourteen Infallibles (peace be upon them) transcend time, and in any era, they are the best. However, it is uncertain whether, if prophets like Moses, Shoaib, and others from the Children of Israel were to meet the religious scholars of this community in the same time period, they would be considered superior. These prophets possessed infallibility and divine knowledge, but the scholars of this ummah lack infallibility and must rely on research and the acquisition of sacred ijtihad skills to be effective and relevant.
This book seeks to discuss the methods of education and the training system for religious students, so that they may find a narrow path towards the land of the holy saints of the future, saints like Sheikh Tusi and Sheikh Mufid, who are figures of the past. However, becoming a saint requires a training system with rules and principles, some of which are outlined in this book from the perspective of the Qur’an.
The religious seminaries, despite their sanctity, must be open to hearing critiques about their educational system and view such proposals as beneficial, so that they can design and organize a realistic system, rather than treating such books as a pretext for faultfinding.
The seminaries should not idolize the past scholars to the point of denying any critique of their works. If this book contains critiques of the educational system of seminaries, it should not be seen as a criticism of their sanctity but rather an acknowledgment that the seminary authorities are not infallible, and that mistakes have been made in the design and implementation of the current system.
Imam Ali (peace be upon him) should be followed, and one should strive to emulate his actions, particularly his approach towards even the youngest, whom he treats with utmost care, and his compassionate dealings with the weak. One should be gentle and kind, so that no one is alarmed or frightened. Shia scholars are deeply spiritual, and their attire is full of purity and sanctity.
The outward appearance and inner essence of a religious scholar should manifest softness, so that no one is afraid of them, and they can easily approach them for comfort and refuge. One should embody the attributes of God, to whom all creatures seek refuge; as it is stated in the prayer: “O God, I flee to You from You,” meaning that although God is the Wise, the Powerful, and the Avenger, yet I flee towards You, who are the Merciful, the Compassionate, and the Benevolent.
A person who is not gentle and is harsh and severe, walking firmly and intimidating others, lacks the spirit of kindness. The divine messengers, however, were both gentle and walked gently. They wore sandals, not boots, as boots symbolise arrogance and dictatorship.
The second characteristic of these servants of God is that, when disrespected, they do not become agitated but respond with gentleness, as the verse states: “And when the ignorant address them, they say peace” (Quran, 25:63). No matter what the ignorant say to these servants of the Merciful, they respond with kindness, sweetness, and gentleness. This does not mean they always say “peace be upon you,” but rather, they avoid arrogance.
Furthermore, they are believers in Hell, which means those who are not servants of the Merciful have no belief in Hell.
The phrase “And those [who do so] will exchange their evil deeds for good” (Quran, 25:70) implies that philosophers, who regard existence as primary and essence as secondary, are mistaken. According to this verse, existence must be the truth, not primary, and essence is entirely disregarded. The transformation of bad deeds into good is a change in essence, something that philosophers avoid acknowledging and consider impossible. In truth, essence does not exist in a way that it could undergo such a change.
When the theory of the primacy of existence is so constrained, the theory of the primacy of essence is in an even worse predicament and cannot accept such verses. Existence is the truth, not the primary element, and essence holds no significance. Therefore, everything can, under the right conditions, transform into something else. There are no boundaries in the realm of existence, and a person can transform anything into anything, given the knowledge and power to do so—knowledge that humanity possesses only in limited forms, as spoken about in chemistry.
The subsequent phrase, “And God is Forgiving and Merciful,” means that although the bad deeds of the servants of the Merciful are transformed into good, they still possess deficiencies on the Day of Resurrection. These shortcomings will be compensated by God’s special forgiveness and mercy. God never lacks mercy; in His kindness, no one can compare. One should praise only God, for He alone forgives and overlooks all sins and wrongdoings. Even if God chooses to amend someone’s record, He would show such mercy to them that not only would their wrongs be removed, but good deeds would be written in place of them.
Blessed are the friends of God, who, from eternity to eternity, are immersed in love for the same God. If God were to give them food, they would not leave a single morsel behind, even licking the bottom of the bowl. They would never give up their loving, cherished God for anyone else.
On the Day of Resurrection, God buys every deed of His servants, paying a great price for it. As stated in the verse, “No soul knows what has been hidden for them of the joy of the eyes as a reward for what they used to do” (Quran, 32:17).
What is important to note in this verse is the phrase “as a reward for what they used to do.” Action here is considered even less significant than the verb itself and does not require an intelligent subject. On the Day of Resurrection, God buys even the smallest good deeds of the believers, no matter how unintentional they were. As He says, “He will amend your deeds for you, forgive your sins, and whoever obeys God and His Messenger has certainly achieved a great success” (Quran, 33:71).
God declares that He will rectify all deeds and forgive sins, so all will be accepted, and they will reach “great success” if they become believers and obey God and His Messenger.
Verse 72 highlights that the servants of the Merciful do not bear false witness nor pursue wrongdoing, but instead, they pass by evil gracefully: “And when they pass by ill speech, they pass by with dignity” (Quran, 25:72). These servants of the Merciful are to be regarded as noble friends of God. They do not focus on the faults of others but look upon all with nobility and mercy. Even when they perceive faults, they do not dwell on them, and some even have such refined vision that they fail to notice them at all. These are the mystics, who may see the faults of their disciples in the night, yet they remain silent and do not speak of them unless necessary.
It is not that the servants of the Merciful do not have worldly desires. They pray: “Grant us from our wives and offspring the comfort of our eyes” (Quran, 25:74), asking for children and spouses who are a source of joy and tranquility. But they do not stop there; they continue: “And make us an example for the righteous” (Quran, 25:74). They ask to be leaders for the pious, so they seek closeness to God, desiring no intermediary between themselves and God, not for the sake of ruling over others, but to be the closest to God.
Having such righteous scholars among a nation or community ensures that the people will be law-abiding and faithful, preventing societal chaos. It is through the presence of such divine individuals that scholarly institutions are organized, and if one day they are lost or their voices suppressed, the very fabric of the faith will suffer, leaving a void that cannot be repaired.
Unfortunately, pious scholars are often attacked by opportunists and materialists, leading to their marginalisation. This causes a rift in Islam that cannot be easily repaired. When a scholar’s life or social influence is taken away, they are left as though dead, and the principle of “There is no opinion for one who is not obeyed” applies to them. Such a person has no influence, and they are indistinguishable from the dead.
Academic institutions must cherish the presence of such esteemed scholars. A good example of this is the great scholar Ayatollah Borujerdi. When his leadership as a religious authority was first challenged, a student spoke ill of him, yet Ayatollah Borujerdi invited other scholars to hear his case, offering a fair judgment. Even when this student continued to defame him, Ayatollah Borujerdi did not retaliate. This response reflected his spiritual depth and wisdom. He did not become a religious leader without merit, and the religious community recognised his true worth.
It seems that such an expectation nowadays would appear rather unusual and unlikely, as it is uncertain whether they have even understood the texts of these books, let alone the author’s intentions! The most significant flaw in their education is the “book-centric” nature of the fragmented system governing seminaries, a system that has been awkwardly borrowed from universities. A more in-depth discussion of this issue should be pursued elsewhere.
In the noble verse, Allah mentions the teacher of the Torah – who is Prophet Jesus (peace be upon him). It does not say, “I sent down the Torah, you studied it, now it’s time for the Gospel and I must send it down.” Instead, it says: “And We followed in their footsteps with Jesus, son of Mary” and then goes on to say: “Confirming that which came before it in the Torah, and We gave him the Gospel in it was guidance and light.” This signifies that the influence and impact of the one who engages in intellectual work on the human mind and soul is important; it is not the book itself, which could even be the previous Torah. Seminaries, rather than having a structured approach to selecting professors—one for the first three years, another for the subsequent four, and another for later stages—simply line up textbooks such as Jami’ al-Muqaddamat, Suyuti, Al-Mughni, Sharh al-Lam’a, Usul al-Fiqh, Risalah, Makasib, and Kifaya, giving little attention to the role of the professor. This is because, in the current seminary system, the criterion is written exams—exams that sometimes a sharp student can memorize in a single night and deliver it on paper, while another student, who is focused on understanding rather than memorization, may not perform well. It is the professor who can discern the shallowness of a student with a high score and the depth and profundity of a student with a low score.
The process of reading these books lacks proper structure. While Haji’s Sharah al-Manzuma is not a suitable textbook, it should be studied after Al-Asfar as it provides the summary of Al-Asfar, akin to Risalah in Usul and Manzuma as a summary of Kifaya.
Former students who had a single teacher were like children growing up in the nurturing embrace of a mother, with no inner conflicts; they were not burdened. However, modern students, who are not professor-centered and have multiple teachers with varying teaching styles, should be compared to children raised in orphanages. While they may receive more material and attention, they do not know their mother. Orphaned children, despite having access to many facilities, feel a sense of emptiness and lack because they have never experienced the warmth of a mother. On the other hand, children raised in a family, even if poor or with a criminal father, will still love and feel secure with their father, finding strength in him.
In the past, students entrusted all aspects of their learning to a single teacher, a scholarly figure who would guide them with spiritual insight. While their stipend did not increase, they were still spiritually nourished. In contrast, today, students are often distracted by summary notes and summaries in Persian, which are so effective that they increase their stipend and make their academic records appear strong. These notes fill students’ memories with information just for the exam day, robbing them of the love, passion, and spiritual depth of the traditional scholarly journey.
Regarding the Teaching of Knowledge and Spirituality:
“This is a Book which has been sent down to you, so let there be no discomfort in your chest because of it, that you may warn thereby, and as a reminder to the believers.” (Qur’an, Surah A’raf 7:2).
The interpretation: Although this verse from the Qur’an is a reminder of the importance of books, it must be acknowledged that a book, in and of itself, is heavy, and its weight can only be relieved through a clear and open heart. Otherwise, it brings fatigue and a constriction of the chest. It is only a heart that is free of such burdens that can act as a true messenger, delivering warnings and guidance.
In education and religious propagation, success is achieved when the student or preacher’s heart is not burdened or constricted. One of the foundational principles in seminary life is the book. While the student must read the best books, and thus cannot be an avid reader of many, they must also take the most from their teacher. However, a student cannot solely rely on books; it is the intense engagement with the book, which may be difficult at times, and the teacher’s guidance that shapes their understanding.
Today, with the hardships and constraints present in the life of a seminary student, especially with regards to their livelihood, many students suffer from spiritual and psychological challenges, requiring long-term treatment. Only a small number can be healed through outpatient treatment. It is important to note that this should not be taken as disrespect, but rather as an acknowledgment of the challenges faced by religious scholars.
The clergy, despite their high status, have suffered for over a thousand years under the oppressive boots of Arab Sunni caliphs and Persian kings, which have caused much harm and regret. It is now the task of spiritual healers within these seminaries to understand their shortcomings and address them in order to have balanced, grounded students—those free from selfishness, excess, and arrogance—who can stand against the monstrous anti-religious propaganda of the West.
A student who enters the seminary must first become spiritually sound, with their psychological issues treated, and only then should they be handed over to a spiritual teacher to pursue knowledge. Only then will the graduates of the seminary become effective, capable scholars who can lead entire regions or provinces. They will be so adept that their presence will eliminate the need for another scholar in that area.
Furthermore, the seminary must select students with sound minds, as a capable mind corresponds to a healthy body. Only those who are spiritually and physically capable should be accepted into the seminary, and the selection process should be stringent and scientific. The current system of accepting students on a broad scale does not align with the ideal standards of scholarship expected from a seminary.
Those accepted into the seminary should be individuals with pure hearts. This selection process should be conducted by those who are spiritually enlightened and not by those who are simply teachers. The problem of insufficient selection processes is also present in government institutions, where elections and public selections fail to ensure that the best and most qualified candidates are chosen.
The Qur’anic verse we referenced points to two outcomes of the revelation of the book: “that you may warn thereby, and as a reminder for the believers.” Notice that the phrase “that you may warn thereby” precedes “as a reminder,” highlighting the idea that without warning, there can be no reminder. A scholar who lacks the ability to warn effectively cannot be a true guide, no matter how skilled they are in other respects.
61)
In any case, academic fields must have such a powerful financial system that not only does it not depend on the government, but it also meets the needs of the people and gives its propagators the ability to spend on the people of the regions they go to preach to, instead of taking money from them for their preaching.
The Holy Qur’an presents one of the reasons for the rejection of the prophecy of the prophets as the possible request for money in return for their work, and says:
“Or do you ask them for a reward? But the reward of your Lord is better, and He is the best of providers.” (Qur’an, 38:47)
If the clergy extends a hand in front of the people, they will never succeed, and a scholar who looks to the people for support is no different from a beggar. The words of such a person hold no value.
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When one speaks of God and religion for the sake of bread, and laments about the Hereafter while extracting notes from the pockets of others, this is not a dignified path.
God, the Almighty, says: “Or do you ask them for a reward? But the reward of your Lord is better”; that is, what God gives is far better, for however much people give, they place a burden on you, while whatever God provides is without any obligation; thus, it is better. The goodness of a blessing is not necessarily in its abundance; for instance, dry bread carries honour, whereas a sumptuous meal may humiliate a person. Begging for bread, note that it is said “begging” and not being poor, is no less harmful than stealing it. Just as stealing is prohibited, begging too carries its own vice; the difference being that theft is linked to power, while begging is linked to shame, even though both are forbidden. Particularly, when such begging is done under the name of religion, it can have serious negative effects on both the individual and their offspring. In the Qur’an, God continuously warns His prophets against accepting compensation and money from people, as there is no spiritual benefit in such earnings.
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A person who earns their livelihood through such means, will never achieve dignity. Prophethood, nobility, and leadership require power. This should not be misinterpreted, as begging has many forms, some of which are subtle and hidden. For instance, someone who indebts themselves and struggles to repay is a type of beggar. Some are unfortunate beggars, while others may appear wealthy yet act in a beggarly manner.
Islam accepts gifts, peace offerings, and similar things, but it condemns begging. Of course, zakat (alms) and charity exist, but these funds are collected by those in authority and purified before being distributed, with the surplus being used for the benefit of others.
Being poor is different from being a beggar. A king may be a beggar—meaning they rely on others—but not a poor person. Likewise, a scholar may be poor but not a beggar. However, poverty is not an ideal state for a scholar. A scholar without resources or strength cannot exert influence, and those who rely on others for support are weak, incapable of true religious guidance. Even if they are respected by the people, such respect is superficial and lacks genuine followership. Religious institutions must be self-sustaining, with income derived from intellectual and technological advancements, particularly in fields not exclusive to the divine elite, to provide for scholars. Having one’s hand outstretched, under any guise, takes away one’s independence and dignity. The prophets and divinely appointed leaders were never exposed to such weaknesses or poverty.
64)
A scholar who cannot even manage their own life is not truly educated. Leadership is a reality that requires power, and not the weakness of dependency. This stands in contrast to the ways of the divine messengers, as stated in the Qur’an:
“Follow those who do not ask you for any reward, and they are rightly guided.” (Qur’an, 36:21)
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God refers to His messengers as those who do not seek payment for their religious mission and are not driven by personal gain. One who accepts payment for their preaching cannot be trusted, just as clergy who become politicised and subservient to the state lose the trust and social standing of the people. From the time of Ayatollah Boroujerdi (may God have mercy on him), religious preaching has taken on a more commercial tone, which no longer exemplifies the concept of “Follow those who do not ask for any reward.” In such an environment, trust diminishes, or even disappears. None of the divine messengers ever sought material compensation for their preaching. They always said: “We do not seek a reward for our mission; rather, we aim to worship the One who created us, and to whom we will all return.” Their focus was on the divine origin and ultimate goal of their message.
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To ensure that religious scholars do not take financial compensation for preaching, the institution of the seminaries must establish robust financial and economic systems. Seminary stipends should not be tied to exams or artificially reduced in an attempt to motivate scholars to engage in commercialized preaching. Such a policy is strongly condemned, and scholars who support such notions should be held accountable on the Day of Judgment. The current examination system in religious seminaries suppresses weaker candidates. There are reports of a seminarian who, having suffered a neurological injury in battle, struggled during an exam due to nervous weakness. Yet, the examiner, instead of showing compassion and understanding, rebuked him, saying, “Why did you even go to the front?” If I had the power, I would have reprimanded the examiner severely for this lack of empathy and respect.
In the past, a scholar insisted that I take an oral exam, but since I believed such exams to be contrary to Islamic principles, I declined. I recall a time when I was young and full of enthusiasm, eager to take an exam, but I disrupted the exam session as I believed it was unlawful. I discuss this further in my book “The Presence of the Beloved.” I am deeply opposed to any examination system that connects the stipend to the exam results. A stipend is a fundamental right for the seminarian’s family, not a personal entitlement. Exams should only be conducted to verify whether the person is truly a scholar and has acquired knowledge. Just as a retired civil servant should not lose their pension due to a crime they commit, a scholar should not have their stipend reduced due to a lack of academic progress.
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The exam system, which is tied to stipends, is unjust because the stipend is a fundamental right for the seminarian’s family. The examiners themselves should first be examined to ensure their competence, as they may not have a clear understanding of the material they are testing on. The current system pressures weaker students, and the stipend is often divided into multiple instalments, making it difficult for scholars’ families to manage. In the past, seminary institutions had sufficient resources to ensure that scholars were well-supported, and this should still be the case today.
The imbalance between the stipend and its intended purpose reflects weaknesses in the distribution of wealth within the seminaries. The seminarians should live with dignity, and their stipend should be enough to ensure that their families do not have to suffer. Historically, the lives of the infallible Imams (peace be upon them) were financially secure, and scholars today should have similar support—though not in excess, in a manner that promotes moderation and independence.
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There should be a balanced approach in providing for seminarians, so that they are neither impoverished nor overly indulgent. A scholar should not have a dilapidated car, nor one that is excessively luxurious, as both extremes can damage the image of the religious community.
Our system of Islamic economics has been described in greater detail in another book, where I explain the principles of religious taxation and the stipends of scholars. In this text, I note that the infallible Imams (peace be upon them) were always financially stable, but they did not accumulate wealth—they used resources judiciously for righteous purposes. The concept of savings, as commonly understood, is not in alignment with Islamic financial principles, which favour interest-free loans. The discussion of this topic requires further elaboration in its own context.
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The pursuit of divine reward must also be separated from academic efforts. One should not say, “I am studying for the reward of God!” Such an approach leads to laziness and disorder. When someone works in a factory or field, they do not boast about their reward. Similarly, scholars should not seek reward for their work in the name of religion. Rather, they should perform their duties with devotion, acknowledging that the reward belongs solely to God: “My reward is with God.”
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Disorganisation must also be removed from seminaries. As the Prophet Muhammad (peace be upon him) exemplified order, so must scholars be punctual and dedicated. The clergy should work as hard as anyone else, and the idea of idle time must be eradicated from the seminarian’s life. They must adhere to a disciplined study schedule and know their responsibilities as students.
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Two things must be brought into seminaries: knowledge and piety. A religious seminary must encompass all forms of knowledge, as otherwise, it will be no different from a tribe of ignorance. Unfortunately, many who claim to represent religion lack a deep understanding of it and do not know how to present it effectively. They treat religion as a one-size-fits-all solution, failing to understand the nuances of different individuals and their needs.
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In fact, knowledge and virtue should be the primary qualities of religious scholars. Without knowledge, goodness can result in backwardness, whereas a small amount of knowledge can lead to greater impact.
Knowledge and Effort for the Seminary Student
Knowledge and effort for a seminarian should be like milk for an infant, not like blood for a leech. The pursuit of knowledge, if it serves to strengthen and deepen the spiritual and intellectual faculties of the seminarian, is beneficial. Otherwise, if it turns him into a mean-spirited, deceitful, shallow, and rigid individual, it becomes like blood that a leech sucks in, causing it to swell, stagnate, and ultimately die.
A parasitic pursuit of knowledge is akin to the acquisition of information that is simply stored in memory. True knowledge, on the other hand, is about gaining depth and insight. A person who has vast amounts of information but lacks depth or critical understanding has lower levels of reasoning and comprehension. Knowledge is more than information; it is like a spring of water. Information, by contrast, is like a pool that might appear larger than the spring but is easily polluted—its clarity, taste, and essence are altered with the smallest impurity, making it unsuitable for use. A spring of water, however, even if smaller, never becomes polluted; it repels impurities and provides fresh, clear water to quench the thirst of those who drink from it. The jinn possess much information, but their knowledge lacks depth. If the jinn are good, they will love a human being because of their knowledge, circulating around them, sniffing them, and deriving sustenance from them. True saints, of course, possess both vast information and profound knowledge; however, the environment has never been ready to fully reveal their inner wisdom. Here, in the world of manifest and visible existence, the state of affairs prevents the true essence from being fully expressed.
In discussing the five essential pillars of seminary education, we note that, in addition to study and research, a seminarian must also possess the ability to teach and write. Acquiring knowledge is not like the leech merely sucking blood, storing it up; it is also about sharing the knowledge. If a student fails to impart the knowledge they acquire to their teachers, the community, or others, the knowledge will eventually destroy them, choking their progress. Knowledge that is hoarded and not disseminated is of no use, just like a factory that is closed and serves no purpose. Those who hoard knowledge without giving it away become like leeches, swelling and eventually dying from their accumulated knowledge. Those who lack generosity in their pursuit of knowledge, even though they may study the concept of selflessness and know the relevant verses from the scriptures, will never spend even an hour of their time or resources for others, nor are they willing to allocate any time to their teachers or those who have nurtured them. Knowledge that has no practical application is not only useless but can be destructive, leading to confusion and misery.
The essence of knowledge is not merely committing information to memory, as I have mentioned earlier. One of the problems with how seminarians acquire knowledge today is that they learn in a fragmented manner, memorising individual statements but failing to link these pieces of information together to form a deeper understanding or establish relationships that foster critical thinking. Consequently, their understanding remains superficial rather than complex, as I have discussed in my works Spiritual Chambers, The Face of Seminary Education, and most importantly, in The Sociology of Religious Scholars.
In any case, a seminarian must preserve the five principles outlined in their educational journey. Only by adhering to these principles can the teachings of the Book and the Sunnah truly come to life, and the seminary’s knowledge become practically relevant. Currently, no matter how much one reflects on religious texts, nothing substantial can be extracted from them. Utilizing religious texts requires the right tools and context, and in today’s state of affairs, it is impossible to use them effectively. If these principles were to be applied within the seminaries, they could transform the world by imparting their knowledge.
The Concept of ‘Productive Knowledge’ vs. ‘Stagnant Knowledge’
“Do they not see that it does not return to them with any speech, nor does it possess the power to harm or benefit them?”
(Taha, 89)
Explanation: This verse speaks about the golden calf created by Samiri. The calf had a sound, which led people into misguidance, but this sound was not produced by the calf itself—it was artificially implanted. The verse asks whether the Children of Israel do not see that this calf has no power of speech or response, and that its only purpose was to deceive them. It neither possesses any intrinsic good nor harm.
From this verse, we infer the difference between ‘information’ and ‘knowledge’. Information is akin to the sound produced by the golden calf—an external input stored in memory, with no internal depth or understanding. True knowledge, however, must be generated internally, through personal insight and active reasoning. If someone merely memorises information and repeats it, like the golden calf repeating its sound, they are not truly knowledgeable. A scholar is someone who, through their will and reasoning, generates knowledge from within and contributes to the intellectual discourse.
The Significance of Experiential Knowledge
“And construct the ship under Our observation and Our inspiration, and do not address Me concerning those who have wronged; indeed, they are to be drowned.”
(Hud, 37)
Explanation: This verse commands Prophet Noah to build an ark, a task that involved practical skills and experiential knowledge. This teaches that religious seminaries should not focus solely on abstract religious studies like jurisprudence and principles but must also delve into practical and empirical knowledge. Scholars of religion must engage with fields of knowledge that are rooted in the natural sciences and technology.
The construction of the ark is not portrayed as a miraculous event, but as a natural process that requires expertise in shipbuilding, a form of applied knowledge. Religious scholars should also engage with scientific concepts that the Qur’an alludes to and incorporate them into their studies, as this would enhance their understanding of both faith and the natural world.
The Danger of Knowledge Based on Assumptions
“And most of them follow not except assumption. Indeed, assumption avails not against the truth. Indeed, Allah is Knowing of what they do.”
(Yunus, 36)
Explanation: Many of the sciences humans engage in are based on assumptions and conjecture, rather than certain knowledge. True knowledge is only with God, and it is He who grants it to whomever He wills. Knowledge based on mere speculation or guesswork cannot lead to true understanding or bring a person closer to the truth. Such knowledge leaves its followers unsatisfied, seeking deeper insights.
Maintaining Simplicity and Purity of Spirit
“And the evil of what they have earned will become apparent to them, and that which they used to mock will engulf them.”
(Zumar, 48)
Explanation: While this verse refers to those who mock God’s signs, it also serves as a warning to scholars. A scholar who teaches others but fails to practice what they preach risks spiritual harm. Knowledge should not make a person arrogant or detached from the simple truths of life. A true scholar maintains humility, always aware of their limitations, and stays connected to the core values of their faith.
Organised and Coordinated Effort in Religious Outreach
“When We sent to them two, but they denied them, so We strengthened them with a third, and they said: ‘Indeed, we are messengers to you.'”
(Yasin, 14)
Explanation: This verse describes the sending of three prophets to a community, illustrating the importance of a coordinated and organised approach in religious outreach. Religious institutions should support their scholars, ensuring that they work together harmoniously rather than in isolation, reinforcing one another’s efforts. This approach is vital for the effective dissemination of knowledge and the fostering of unity within the community.
