The Custom of Sagacity

The Custom of Sagacity

Explaining Some Narrations from the Noble Book of Al-Kafi that Teach the Path of Wisdom

Bibliographic Information:

• Author: Mohammadreza Nekounam (b. 1327)
• Title: Al-Kafi: Principles, Selected, and Commentary
• Title in English: The Custom of Sagacity
• Publisher: Sobhe Farda Publishing, Islamshahr, 1392 (2013).
• Physical Description: 95 pages; 20.5 x 15.5 cm.
• Series: Works Series; No. 132.
• ISBN: 978-600-6435-21-3
• Price: 30,000 Rials
• Cataloging Status: FAPA
• Note: The book is a commentary on sections from Al-Kafi by Muhammad ibn Ya’qub al-Kulayni, particularly focusing on the aspects of wisdom and intellect.
• Keywords: Reason and Faith (Islam), Hadiths, Al-Kafi, Intellect.

Preface

Praise be to Allah, the Lord of the worlds. Blessings and peace be upon Muhammad and his pure family, and perpetual curse upon their enemies.

In Al-Kafi, one of the most profound topics addressed is that of intellect (Aql). This book defines intellect, presents examples of it, and discusses its qualities. It distinguishes between true intellect and the deceptive cunning or evil wisdom, outlining the boundaries between rationality and malicious cleverness, and providing clear criteria for recognizing intellect in individuals.

This book presents an explanation of some of the most significant narrations from the Book of Intellect and Ignorance (Kitab al-Aql wa al-Jahl) from Al-Kafi. The following themes are discussed:

• Intellect is a gift, not an acquisition.
• Faith, knowledge of religion, proper management of personal, family, and social life, along with good manners, are signs of the perfection of intellect.
• A comprehensive narration on the recognition of intellect and the wise person, containing profound content.
• The intellect that brings one closer to Allah is seen as a proof and argument from God, positioning the individual in the rank of the infallible prophets.
• Intellect is the key to understanding the messages of the prophets and the divine scriptures, guiding individuals toward accepting or rejecting them appropriately.
• Intellect has its legions, and these legions are comparable to those of ignorance. A wise person demonstrates discernment, thoughtfulness, knowledge, love, purity, and sincerity. On the contrary, a person lacking these qualities, such as ill-manners, arrogance, cruelty, and disbelief, is regarded as ignorant.
• Intellect is the measure of the value of deeds. Thus, one should not judge a person’s spirituality based solely on outward signs like crying during prayer or performing devotions such as night prayers, unless the person’s wisdom, knowledge, and understanding are evaluated.

Furthermore, it is believed that the appearance of Imam Mahdi (may Allah hasten his reappearance) will unify the intellects of people, bringing about complete and holistic understanding, where everything will be seen in its true form and connected meaning, facilitating a complete relationship with all phenomena.

Explanation of Some Narrations from Al-Kafi that Teach the Path of Wisdom

Narration 1: Rationality and Wickedness

The narration from Imam Ja’far al-Sadiq (peace be upon him) goes as follows: “I asked him: ‘What is intellect?’ He replied: ‘It is what leads to the worship of the Beneficent (Allah) and the acquisition of Paradise.’ I then asked, ‘What about that which was in Mu’awiya?’ He replied: ‘That is wickedness! It is malice, and it appears like intellect, but it is not intellect.'”

Explanation: This narration helps distinguish between true intellect and mere cunning or malice. Imam Sadiq defines intellect as something that leads a person to worship Allah and acquire Paradise, while identifying the behavior of Mu’awiya as malicious. The wisdom of the narrations lies in recognizing that true intellect is not just about cleverness or strategic thinking but involves a deep spiritual connection with Allah, directing one’s actions toward the divine and eternal good.

It is important to understand that intellect involves discernment that goes beyond worldly or strategic cunning. For example, even someone who seems clever, like Mu’awiya, may not have true intellect if their actions lead away from Allah and the eternal good. Intellect, as portrayed in Islamic teachings, is a tool that brings one closer to Allah and leads one to act righteously, not merely to gain worldly advantages or deceive others.

Narration 2: The Perfection of Intellect

Imam Muhammad al-Baqir (peace be upon him) said: “The perfection of intellect is in understanding religion, patience in the face of hardship, and moderation in managing one’s livelihood.”

Explanation: In this narration, the perfection of intellect is described through three crucial aspects: understanding religion, patience during difficult times, and proper management of one’s material life. A truly wise person is not only well-versed in their faith but also capable of managing personal and societal challenges with patience and balance. This wisdom enables them to navigate the complexities of life with a clear sense of purpose and divine guidance.

Intellect is therefore linked to both the spiritual and practical aspects of life. Understanding the teachings of religion (fiqh), being resilient in the face of trials, and managing one’s life in accordance with moderation and balance are all considered essential qualities of a wise person.

This also highlights a nuanced view of the relationship between religion and worldly life: a true believer integrates both, ensuring that spiritual development does not come at the cost of neglecting practical needs. The narrations emphasize that intellect is not limited to theoretical knowledge or abstract thinking but is also manifested in one’s ability to live wisely and manage life’s challenges.

In conclusion, the path to wisdom, as described in the narrations from Al-Kafi, requires both spiritual insight and practical intelligence. It is not enough to simply possess knowledge; one must also demonstrate wisdom in action, understanding the balance between religious principles and worldly affairs.

Indeed, one must act like a lion in the wilderness, placing the bread of others in their mouths. Unfortunately, our children are not taught which side of the current to take. We have a significant issue with understanding religion and gaining religious awareness. It is true that God is the Provider (Al-Razzaq), but one must contemplate that if the earth were full of lead and the sky full of copper, and if nothing fell from the sky and no plant grew from the earth, it is God who would still provide sustenance. Those who have a conception of God akin to that of animals, such as ants, do not question this belief. Such individuals understand God in terms of their immediate needs. Though making this claim may seem simple, when someone is put under pressure, it becomes clear whether they truly believe that God is watching over them and providing for them.

We lack management in the world around us, while our enemies, who are without religion, take advantage of knowledge and expertise-based management. They first focus on empirical knowledge, attempting to make sterile flies pregnant. They have conducted numerous experiments on flies, and after achieving success, they apply these techniques to infertile women. Meanwhile, many Muslims are unable to properly raise or educate the children they bring into the world. They focus on flies first, and with slogans like ‘protecting animals,’ they argue that even flies wish to reproduce and seek solutions for them. Managing life means finding solutions to existing problems and organizing one’s life to avoid unnecessary difficulties.

May God, in His mercy, increase our understanding of religion, guide us towards a healthy life, teach us the management of it, and grant us patience in the face of hardships.

Narration 3: The Conduct of the Wise

Abu Abdullah al-Ash’ari, from one of our companions, narrated from Hisham bin al-Hakam who said: Abu al-Hasan Musa ibn Ja’far (peace be upon them) said to me: “O Hisham, God did not send His Prophets and Messengers to His servants except to make them comprehend His message. Therefore, the best of them in responding is the one who has the best understanding, and the most knowledgeable in God’s command is the one who possesses the best intellect. The most complete in intellect is the one who attains the highest status both in this world and the next.”

O Hisham, God has two arguments against people: one is the apparent argument, which consists of the Prophets, Messengers, and the Imams (peace be upon them), and the other is the hidden argument, which is reason itself.

O Hisham, a small amount of work from a knowledgeable person is accepted and multiplied, while much work from the people of desire and ignorance is rejected.

O Hisham, the wise person is content with little from the world alongside wisdom, but they are not content with little wisdom in exchange for the world. Thus, their trade is profitable.

O Hisham, the wise person looks at the world and its people and knows that it is only attained with difficulty, and they look at the Hereafter and know that it too can only be achieved through hardship. Therefore, they pursue that which is more lasting through difficulty.

Interpretation: This narration, part of which is quoted here and the rest included in the book “Al-Miskat”, is a comprehensive account regarding the nature of intellect and the wise person. Its content is profound, though unfortunately many of its deeper meanings have not been fully explored in this text, and thus a separate study should be dedicated to it. In “Al-Kafi,” one of the most esteemed books, the finest teachings related to intellect are provided. The late Sheikh al-Kulaini, with his keen understanding of narrations, made intellect the first topic of “Al-Kafi,” highlighting its importance.

In this context, Imam al-Kadhim (peace be upon him) addresses Hisham, illustrating the relationship between reason and knowledge. He clarifies that intellect is the key to understanding the message of the Prophets, and the more refined the intellect, the higher the individual’s rank in this world and the next.

This narration also highlights that the wise person is able to discern between the fleeting nature of worldly pursuits and the everlasting rewards of the Hereafter, choosing to strive for the latter despite the difficulty it may entail.

(43)

Otherwise, I know no one but you. When work is for the sake of God, His love and compassion for others, including for the spouse and children, increases. Love for God leaves nothing but God in the heart, and brings nothing but God into one’s intentions. This is the work of reason. The divine saints work only for God, with no greed or expectation in their actions.

(44)

Narration “4”
Reason and Ignorance and Their Armies

“A number of our companions narrated from Ahmad ibn Muhammad, from Ali ibn Hadeed, from Samaa ibn Mehran, who said: I was with Abu Abdullah (AS) and a group of his followers were present, when the topic of reason and ignorance was mentioned. Abu Abdullah (AS) said: ‘Recognise reason and its army, and ignorance and its army, so that you may be guided.’ Samaa said: ‘May I be your ransom, we know nothing except what you have taught us.’ Abu Abdullah (AS) said: ‘Indeed, Allah Almighty created reason, which is the first of the spiritual creations, from His light to the right of the throne. He said to it: “Go,” and it went. Then He said: “Come,” and it came. Allah, Blessed and Exalted, said: “I have created you as a great creation and have honoured you above all of My creations.” Then He created ignorance from the salty dark sea, and said to it: “Go,” and it went. Then He said: “Come,” but it did not come. He said to it: “You have become arrogant,” and He cursed it. Then He made for reason seventy-five soldiers. When ignorance saw the honour Allah had granted to reason and what He had given to it, it harboured enmity towards it, saying: “O Lord, You have created a being like me, and You have honoured it and strengthened it, and I am its opposite and have no strength against it. Give me an army like the one You have given it.” He said: “Yes, but if you sin after this, I will expel you and your army from My mercy.” It said: “I am pleased,” and He gave it seventy-five soldiers. Among those given to reason were: Good, its minister, and its opposite, Evil, the minister of ignorance; Faith, and its opposite, Unbelief; Belief, and its opposite, Denial; Hope, and its opposite, Despair; Justice, and its opposite, Tyranny; Contentment, and its opposite, Discontent; Gratitude, and its opposite, Ingratitude; Desire, and its opposite, Hopelessness; Trust, and its opposite, Greed; Compassion, and its opposite, Cruelty; Mercy, and its opposite, Anger; Knowledge, and its opposite, Ignorance; Understanding, and its opposite, Foolishness; Chastity, and its opposite, Shamelessness; Renunciation, and its opposite, Desire; Gentle kindness, and its opposite, Coarseness; Awe, and its opposite, Boldness; Humility, and its opposite, Arrogance; Deliberation, and its opposite, Rashness; Patience, and its opposite, Impatience; Silence, and its opposite, Babble…” (1)

(45)

And surrender, and its opposite, arrogance; Submission, and its opposite, doubt; Patience, and its opposite, grief; Forgiveness, and its opposite, Revenge; Wealth, and its opposite, Poverty; Remembrance, and its opposite, Forgetfulness; Safeguarding, and its opposite, Negligence; Benevolence, and its opposite, Cutting off; Contentment, and its opposite, Greed; Compassion, and its opposite, Denial; Love, and its opposite, Hatred; Honesty, and its opposite, Lies; Truth, and its opposite, Falsehood; Trustworthiness, and its opposite, Betrayal; Sincerity, and its opposite, Corruption; Honour, and its opposite, Stupidity; Understanding, and its opposite, Ignorance; Knowledge, and its opposite, Denial; Diplomacy, and its opposite, Open confrontation; Hidden safety, and its opposite, Blame; Concealment, and its opposite, Disclosure; Prayer, and its opposite, Negligence; Fasting, and its opposite, Breaking fast; Jihad, and its opposite, Abandonment of the covenant; Honourable speech, and its opposite, Gossip; Honouring parents, and its opposite, Disrespect; Reality, and its opposite, Hypocrisy; Goodness, and its opposite, Evil.

(1) Al-Kafi, Vol. 1, p. 20-23. It is clear that the narration refers to seventy-eight soldiers, but some soldiers are mentioned more than once.

(46)

Narrative Continues:
The value and judgement of these traits lies in the recognition of the Army of Reason and the Army of Ignorance. These qualities in the Army of Reason lead to a state of closeness with God, and anyone with such qualities should be regarded highly.

(47)

Narration of the Imam:
The Imam of the Ahl al-Bayt (AS) speaks of these characteristics and affirms that such qualities belong solely to those with reason and wisdom. These qualities, such as understanding, love, and knowledge, reveal the proximity of individuals to God. Therefore, the recognition of reason is essential for one to progress spiritually, and those who have these qualities are those closest to divine truth.

The essence of reason in individuals grants them rewards and consequences. If someone solely seeks knowledge and understanding but lacks practical experience and the ability to achieve spiritual states, they have left a part of their perfection incomplete, and their intellect remains imperfect. Reason is akin to a tree that desires fruit, and the fruit of reason is perfection.

A person who possesses reason is one who can engage in supplication, worship, remembrance, purity, and sincerity. Recognizing the existence of reason comes with signs, one of which is possessing a spiritual state. A person who has intellect, knowledge, understanding, and awareness can succeed in personal, familial, and social management, and can also organize their worldly affairs along with their acts of worship, prayer, and supplication. It is not the case that someone who engages in worship lacks the spiritual state. Supplication, worship, prayer, the supplication of Kumayl, the supplication of Samaa, and even chest-beating and weeping are of great value if these states are grounded in rationality. For instance, someone who knows the difference between crying for Imam Hussein (peace be upon him) and crying for their deceased father should understand the distinction. The weeping for Imam Hussein (peace be upon him) is a lamentation tied to the faith and truth. Unfortunately, some reciters confuse these misfortunes, mingling them together to evoke tears for Imam Hussein (peace be upon him). This style of lamentation does not honour the true essence of Muharram and misguides people from the truth. Imam Hussein (peace be upon him) was the owner of the faith, who entered the battlefield, and we cry for the injustice done to him, for his truth and his ownership of the divine authority. This weeping should differ from the grief for one’s father or mother, which should be accompanied by seeking forgiveness for their sins.

In lamentations, one should speak of the courage, knowledge, and other qualities of the rightful owner of divine authority, not about the shrouds of the listener’s family members, to evoke tears for Imam Hussein (peace be upon him). The lamentations often say, “O deceased fathers, O sisters without brothers, O women without husbands, O men without wives,” to remind the people of the family of Imam Hussein (peace be upon him). But if someone has no deceased father, mother, sister, or brother, they might feel unable to cry for the tragedy of the rightful owner of divine authority and Imam Hussein (peace be upon him). The reciter must possess knowledge and be well-versed in their subject to perform a proper lamentation, not simply imitate another reciter who possesses a pleasant voice. Mourning is a way of upholding the truth, and such performances lead to distorting the truth of the event of Karbala and its high spiritual lessons. The oppression faced by Imam Hussein (peace be upon him) should be presented alongside an understanding of his noble qualities.

Reciting the supplications of Kumayl, Samaa, or the supplication of Nadba in mosques, shrines, and places like Jamkaran should also be accompanied by both knowledge and spiritual state, not just the raising of one’s voice or creating an artificial sorrow. The recitation should not drag on for hours, leaving the hearts of the listeners overwhelmed with melancholy, but rather it should soften their hearts. Our supplications are filled with knowledge and perfection, yet some reciters who have been chanting these prayers for over ten years do not grasp the profound meaning contained in even a single sentence.

Some reciters imitate rhythms and melodic structures from pre-revolutionary music, and now even Western and American tunes have made their way into these performances. One can observe the merging of the mosque and cabaret-style music in these types of recitations. Imam Sajjad (peace be upon him) used to engage in supplication and weep sincerely, yet many contemporary reciters merely perform a show, bringing in music suited for frivolous gatherings to please the people at mourning ceremonies.

Unfortunately, during the month of Rabi’ al-Awwal and especially on the day of the birth of Lady Zahra (peace be upon her), numerous sins and wrongdoings are committed without hesitation, while sin and disobedience are never justifiable. A celebratory gathering should not be tainted with sin. This enthusiasm should always be grounded in understanding, and it is with reason that balance is achieved. The value of one’s spiritual state lies in their intellect and knowledge. Sometimes, to create a spiritual state in a lamentation, falsehoods are also introduced. If the listeners are already fully aware of the events of Karbala and read the well-known accounts, which are highly sorrowful, no reciter would dare fabricate lies. For example, it is said that the people of Kufa attacked Imam Hussein (peace be upon him) with stones, whereas they were all armed and had no need to strike Imam with stones. Similarly, the land of Karbala was not full of stones but was more like the deserts of Iraq, covered in earth.

It is also stated that on the night of Ashura, Imam Hussein (peace be upon him) and his companions stayed awake until morning, while the army of Yazid slept in their tents until sunrise and missed the morning prayer. This is also untrue. The army of Yazid did not sleep through the night, as they were fearful of an ambush and worried that Abu al-Fadl al-Abbas (peace be upon him) might suddenly attack them. Of course, they did not know that those noble companions were not prone to ambushes, and they were disciplined even in battle. Imam Hussein (peace be upon him) and his companions stayed awake all night in worship and supplication, while the enemies stayed awake due to fear.

The lamentation should not simply be a narrative of events from here and there, but rather the reciter should quote directly from reliable sources. The listeners should also politely warn any reciter who propagates baseless content, ensuring that they do not allow the spread of falsehoods. The audience should encourage speakers and reciters to engage in research so they can deliver the lamentation and the historical accounts properly. Moreover, they should study the texts and be able to present evidence for their claims when necessary. However, any objections should be based on credible sources, not simply to cause discomfort or annoyance.

May God grant us greater insight, knowledge, and religious understanding.

They love each other. During the time of occultation, the numbers are not consistent, and calls and connections are unsuccessful, as if everyone is demanding something from each other and shouting at one another.

Of course, the friends of God during the time of occultation, because they can benefit from the spiritual light of that Blessed Imam (may God hasten His reappearance), do not share the same conditions as ordinary people. Anyone can understand whether the Imam of the Age (may God hasten His reappearance) has attention towards them or not. It depends on how much peace and calm one feels in their heart. To the extent that peace governs one’s life, to that same degree, the Imam’s attention is with them, for a ray of the light of purity has reached their home and life.

However, if someone only sees disorder in their home, and their spouse, children, studies, knowledge, and worship are all in disarray, they should ask the Imam for a special blessing and attention, so that the Imam’s gaze may be upon them. Peace is neither through cleverness nor knowledge, nor thought. These things cannot help someone achieve peace or bring them to a place of calm. True peace can only be attained through a special grace, which is granted by the Imam. Thought, knowledge, and art during the time of occultation, without having this grace and attention, are like reading in a dark space. The heart must be illuminated by the light of the guardianship of the Imam of the Age (may God hasten His reappearance). Nothing but the light of the purity and guardianship of Imam al-Zamana (may God hasten His reappearance), who is our active, living, and present Imam, can solve human problems.

As it is stated in a narration: When our Imam (may God hasten His reappearance) rises, God will place His hand of power upon His servants, gathering their minds and perfecting their intellects.

God’s hand is the special grace and attention of the Imam of the Time (may God hasten His reappearance), just as in the narrations it is stated that Imam Ali (peace be upon him) is the “hand of God.” This purity and power of the infallible one appears, and in this way, minds are united and become fruitful. Knowledge is abundant among people during the time of occultation, but forbearance, wisdom, perception, and patience are rare. People of the occultation age do not have the same patience, wisdom, or forbearance in proportion to their knowledge. They quickly grow tired in their prayers. However, in the time of the appearance, even if prayers are increased, worshippers will long for more. In the age of occultation, lethargy spreads within a person, and sleep, drowsiness, and impatience take hold. In the time of the appearance, intellect and actions will become firm, and no act of worship or task will be hard. Everything will become easy, and following the religion will be effortless for the people. During the occultation, Satan easily infiltrates a person’s soul and every climate, but in the time of the appearance, Satan’s power will be diminished, and he will no longer be able to infiltrate anywhere easily.

The recognition of the Imam’s presence causes the world to appear in a new light, and the entire universe is transformed. Dreams, meals, and acts of worship will be transformed. For someone who does not have halal food, no matter how much they eat, it will not fill them. It is as if in a house where haram wealth resides, hunger takes root. However, a person who works hard for a small, halal income will find that even a modest meal gives them energy, as if they’ve eaten meat or lamb and are full of life. Halal sustenance fills the heart, while haram food, no matter how much is consumed, leaves one unsatisfied and perpetually hungry.

In the time of the appearance, the blessing of wheat and food products will manifest, and the energy in foods will consolidate. The taste of food will return to what it once was, whereas in this age, it has lost its flavour. If God grants someone the privilege of eating food or fruit at the table of Imam al-Zamana (may God hasten His reappearance), they will notice how tasteless our food is. May God grant us the ability to receive both spiritual and material sustenance, which is pure and directly related to Imam al-Zamana (may God hasten His reappearance).

One must be mindful that income and wealth that belong to Imam al-Zamana (may God hasten His reappearance), when someone deserves to use it, will manifest these traits in the individual. The best bread during the time of occultation is that which is attributed to Imam al-Zamana (may God hasten His reappearance). If someone is worthy of consuming it, they will benefit from both material and spiritual advantages, but if they are not worthy, and they use it, they will not find joy or happiness in their life or the lives of their children.

May God grant us the ability to maintain a spiritual connection with our Master, even if only for a minute or by sending salutations, reciting an ayah, or performing a prayer. In the course of a day, one should take a minute to sit and direct their gaze to the blessed face of the Imam, even if they cannot physically see it, for the Imam sees them. Such a relationship is necessary each day to develop familiarity and intimacy with the Imam.

Narration 8
The Best in Intelligence and Good Character

Imam Sadiq (peace be upon him) says: “The most complete people in intellect are those who possess the best character.”

Explanation: In this excerpt, another sign of intellectual perfection is mentioned. If someone wishes to know whether their intellect has reached perfection, they should examine their character, behavior, and interactions with others. The most intellectually complete person is the one with the best character: someone who is sweet, smiling, and kind. Those with high intellect, who are mature, have good character and are pleasant in both family and social interactions, and their goodness and perfection are evident everywhere.

People who are beautiful, tall, or heavy can be recognized with a glance, and someone who has reached the perfection of intellect is recognized by their good character. They are well-mannered, disciplined, courteous, trustworthy, and pleasant. Their pleasant demeanor is not limited to merely smiling, but also to being honest and making others comfortable in their dealings, whether in worship or transactions. Fathers and sons should reciprocally greet each other with smiles. Husbands and wives, siblings, employers and employees, and teachers and students should all exhibit such conduct. A person with good character is beautiful in all aspects, without bitterness, harshness, or unpleasantness. Unfortunately, good character has become rare in our society, and people have become impatient, irritated, and quick to argue. A healthy person with a solid intellect does not react impulsively.

If one possesses complete intellect, good character will naturally accompany it. Likewise, if one has good character, intellectual perfection will be present. However, the qualities of character and intellect are not attained merely through study and education; they are gifts from God, and it is He who bestows them. Therefore, one should ask God for these qualities. Intellect is a gift from God, granted to each person in the measure He desires, and there is no difference between men and women in this regard. A person who is irritable or ill-mannered, whether male or female, is intolerable! Sometimes, a believer reads Ziyarat Ashura and prays in congregation and is not engaged in sin, yet they are ill-tempered, indicating that their intellect is lacking. Therefore, if one’s intellect is deficient, it does not matter how many prayers, fasts, or pilgrimages they perform. Sometimes, a woman who reads Ziyarat Ashura and performs the night prayers, when having an issue with her husband, becomes so angry that she harms him. A house is not a place for fighting, but a place for living in harmony. The house is the cradle of love and peace, and if it becomes a place for quarrels, it becomes a battleground where the spirit of “Ya Ali” no longer resides. Knowledge and etiquette can be acquired through effort, and anyone can become a scholar, but not everyone can become wise.

Narration 9
Acquired Etiquette and Gifted Wisdom

Abu Hashim says: “We were with Imam Al-Ridha (peace be upon him), discussing intellect and etiquette, and he said: ‘O Abu Hashim, intellect is a gift from God, while etiquette is acquired through effort. Whoever strives for etiquette will attain it, but one who strives for intellect will only increase in ignorance.’”

Explanation: It is possible to become knowledgeable through effort, but intellect cannot be attained through effort alone. If someone strives to acquire wisdom, they will only increase in their ignorance and gain nothing. This is a very profound statement. Anyone who tries to imitate wise people or pretend to be thoughtful will only find themselves more ignorant. If someone has intellectual and spiritual difficulties, they should not struggle alone, as this will only increase their ignorance. They should seek the advice of someone more knowledgeable than them and consult them in their matters.