The Knowledge of Learning
Book Title: “The Knowledge of Learning”
By Mohammad Reza Nokonam
1. Knowledge and Ability
Extensive discussions and references have been made to science and knowledge. However, what the author seeks to address here is a consequence that exists within knowledge, and that is that science and knowledge must accompany spiritual power and divine authority. Without these, knowledge and understanding are not genuine or aligned with reality, and thus only become claims, terms, and a superficial matter. Knowledge that lacks necessary spiritual authority or, conversely, leads to spiritual weakness, is ignorance.
Anyone wishing to evaluate how much true and authentic knowledge they possess should consider their level of spiritual authority. The greater the weakness in spiritual power and divine authority, the greater the deficiency in knowledge. As the Quran states: “No, if you knew with the knowledge of certainty, you would surely see Hell” (Quran 102:6). The opposite of this statement is also true: if you cannot see Hell, it is because you do not possess certain knowledge. Seeing non-physical matters and phenomena is one of the results of spiritual power and having certainty. It is impossible for someone to possess certainty and not witness its effects. If one cannot perceive these phenomena, it indicates a lack of certainty.
Scholars, mystics, those with logical reasoning, and those with arguments should not forget that all the rules, information, and knowledge they possess are merely the form and appearance of knowledge unless they have the capacity to transform the inner self and practice practical authority. Based on this principle, no one should consider themselves knowledgeable or a person of insight without these visible effects in their life.
Those who possess knowledge and mysticism, in addition to intellect, also possess spiritual authority, and the extent of their knowledge is directly correlated to the degree of their spiritual strength. Individuals who consider only rules and terminology, or who rely on reasoning, analogy, and fallacies as knowledge, are far removed from this principle and lack divine spirituality.
It is important to recognize the varying degrees and expansive nature of both knowledge and authority in all aspects of life. The first level of intellectual authority is acting according to the knowledge one possesses, and after acting, other effects emerge. Acting upon knowledge requires strength of will and internal resilience, both of which are signs of genuine knowledge. Thus, someone who knows the rules and injunctions of God but fails to act upon them, or someone who considers themselves a scholar but lacks the ability to control their bodily faculties (hands, eyes, mouth, etc.), is ignorant, even if others refer to them as scholars. Weak willpower is not a sign of knowledge, and knowledge without action is incomplete.
For instance, someone who spends an entire year studying the reasons for performing nightly prayers but does not engage in them is ignorant in reality, even if they have memorized all the arguments in favour of this practice. Similarly, someone who describes the attributes of God, speaks of divine names, and elaborates on metaphysical concepts but does not have a true spiritual experience or understanding of God’s essence, is equally ignorant, despite their knowledge of mystical subtleties.
People who lack the practical results of genuine understanding are merely caught in imagination and not in real knowledge. They are engaged in a form of imitation rather than true wisdom. Scholars of wisdom, meaning, and true insight are those who suffer, struggle, and experience pain in their journey, having their vision and hearts enlightened. Yet, there are times when the outwardly learned or the superficial scholars might mistakenly be seen as possessors of true knowledge, even though they are far removed from it. Some may even deceive themselves and adorn themselves with titles that they do not genuinely embody.
One cannot truly claim to be learned without perceiving the deeper, non-physical realities that others cannot see. To be truly learned means to perceive beyond the material world, to understand and act accordingly without needing the external senses. There should never be confusion between true seekers of knowledge and those who falsely claim it for personal gain or recognition.
2. The Connection Between Knowledge and Action
In discussing knowledge, we cannot ignore the crucial link between theory and practice. Knowledge that does not influence one’s behaviour, that does not lead to righteous actions, is incomplete. The truly knowledgeable individual is one whose actions align with their knowledge, as actions are the true proof of understanding. This is consistent with what is often emphasized in spiritual teachings: “Knowledge without action is a burden”.
Consider the distinction between two individuals: one who possesses vast knowledge but does not practice what they know, and another who has limited knowledge but applies it diligently. The latter is closer to the essence of wisdom, for true knowledge manifests itself through action. Knowledge that remains confined to the mind and does not express itself in the world is as if it does not exist at all. It is a form of potential, not actualised power.
The Qur’an also speaks of this concept in various verses, highlighting the importance of acting upon knowledge. In Surah Al-Asr, it states: “By time, indeed, mankind is in loss, except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience” (Quran 103:1-3). Here, belief is tied not only to intellectual assent but to practical implementation in one’s life. This connection between knowledge and righteous action is foundational in both religious and philosophical traditions.
Thus, the acquisition of knowledge must be coupled with an active, responsible life. Without the active implementation of knowledge, it remains abstract and disconnected from reality. Those who claim knowledge but fail to translate it into action cannot be deemed truly wise. The depth of one’s knowledge is shown not in how much they know, but in how much they can embody and manifest in their behaviour and interaction with the world.
3. The Transformative Power of Knowledge
Genuine knowledge transforms not just the intellect, but the heart and soul. It is not simply an accumulation of facts or theories, but a process that touches the innermost core of the individual. When true knowledge is attained, it reshapes one’s perception of reality, guiding one towards deeper understanding, inner peace, and connection with the divine.
The transformative nature of knowledge is expressed in both spiritual traditions and philosophical discourses. True knowledge expands the mind’s capacity to comprehend deeper truths, and it simultaneously cultivates a profound humility and awe in the face of the universe and its creator. In Islamic mysticism, for instance, it is taught that knowledge is not merely an intellectual exercise but an inward journey that leads to greater self-awareness and closeness to God.
The greater the knowledge a person acquires, the more aware they become of their own limitations, and the more they recognise the need for humility. They come to realise that all true knowledge ultimately points to a reality beyond themselves. This realisation brings about spiritual growth, making them not only more aware but also more compassionate, generous, and empathetic.
Moreover, knowledge that is transformative is not bound by theoretical constructs or abstract principles; it is lived and experienced. This is what sets it apart from mere information. It leads the individual towards personal growth, cultivating qualities such as patience, kindness, justice, and wisdom. It illuminates the path of self-improvement, enabling the individual to transcend their lower desires and ascend to a higher state of being.
4. The Danger of Knowledge Without Wisdom
There is a significant danger in acquiring knowledge without the accompanying wisdom to use it correctly. Knowledge, if misapplied or distorted, can become harmful rather than beneficial. This is the case when knowledge is used for selfish purposes, to manipulate others, or to pursue personal gain at the expense of others. When knowledge is disconnected from wisdom, it can lead to arrogance, pride, and even oppression.
This phenomenon is especially prevalent when individuals or groups acquire knowledge without the proper guidance or without the necessary ethical framework. History has shown that those who have sought to amass knowledge for power, control, or manipulation often cause harm to others. They may use their knowledge to deceive, dominate, or exploit, masking their true intentions behind the guise of learning.
True wisdom, on the other hand, involves recognising the limits of one’s knowledge and understanding the responsibility that comes with it. It is an awareness of the potential consequences of one’s actions, guided by a sense of justice and fairness. Without wisdom, knowledge can easily become a tool for division, exploitation, and suffering.
Therefore, it is crucial to cultivate not only knowledge but also the wisdom to use it responsibly. The pursuit of knowledge should be seen as a means of moral and spiritual development, not as a means to achieve personal power or prestige. True knowledge empowers the individual to serve others, to contribute positively to society, and to promote justice and peace.
It sometimes happens that a group of scholars, due to their encounter with words and concepts, lose their healthy, natural, and original nature and, like ordinary people, become unable to comprehend matters and denounce the beliefs of the general public—without having reached any higher understanding themselves.
Many of the outwardly focused people get caught in the network of words and phrases, getting stuck in them, bending under their hollow weight, and kneeling before them. However, what they ultimately become is for God to know, as only He understands what they do to both themselves and others.
Of course, it must be acknowledged that in a small number of outward scholars, after a lifetime of effort, labor, and striving, the essence of their inner being begins to move with a spiritual breeze. They discover a restless impulse within themselves, pulling them towards a different state of being. So much so that they turn away from all outward forms and begin to see the way of the heart within. They free themselves from all appearances and, in a crazed state, start their journey seeking solace in words and phrases. They dedicate themselves, courageously laying their head on the bed of the inner reality, and never rest. As mentioned, this group is rare and infrequent. It’s a rare occurrence for someone to reach this state, and if it does happen, it is because of the inner essence and the will of the individual. Otherwise, words and outward appearances alone cannot achieve such results, though they may serve as a foundation for that transformation.
Knowledge “6”: Formal Knowledge and Divine Insight
There are titles, states, characteristics, and validations attributed to humans, each of which can play a significant and fundamental role in shaping one’s personality and identity. These attributes are not limited to the ugly or beautiful, good or bad, and manifest in every individual, appearing in a way that expresses their personality and demeanor. It should be understood that the root of every individual’s identity and character is connected to the degree of their knowledge or ignorance. It is this knowledge and insight that bears the fruit of goodness, while these evils, deficiencies, and irregularities stem from ignorance. Special care should be taken not to misunderstand this point: It is knowledge that forms the foundation of human success in this world and the hereafter, and knowledge is distinct from mere formal and outward knowledge. General and specific information about worldly sciences, techniques, and professions cannot play a major role in the spiritual structure of a person, although they can serve as a basis for the development of goodness, health, and human felicity.
All formal sciences and techniques aim at the number of things necessary for human health and happiness, but they are not the ultimate causes of it. However, these foundational insights can become a veil on the path and might become so significant to an individual that they lose their original purpose and become destructive to one’s being. It is true that human sciences that have grown in the context of Islam, as well as theoretical mysticism, if approached correctly and if they do not lose their foundational role, can serve as the strongest foundation for spiritual ascension and achieving higher stations. However, if too much is expected from these sciences and they lose their auxiliary role, they become a veil for one’s happiness and tie the individual to themselves, keeping them from the truth. Instead of serving as a springboard to higher realms, they become a web that entraps the scholar, turning into a deep quagmire of decline and the destruction of human identity.
It is possible that a scholar who has studied the formal sciences of human knowledge and Islamic sciences might not only fail to be virtuous, worthy, or faithful, but may also become like a wolf, a bloodthirsty bear, or a lustful pig, bringing nothing but harm to themselves and others.
It is true that these sciences, in a general sense, bring good results to those with the talent for them, but for a small number of individuals, they can become a quagmire of decline and ruin. The formal sciences usually preserve individuals superficially and provide a foundation for growth in the soul. However, it is not the case that outward perfection leads to guidance for everyone. In fact, for some, it results in decline and fall. The fall stems from the person’s inner nature and potential, and acquiring such knowledge only accelerates their decline.
Outward knowledge does not lack an aspect of the spiritual and inner world, and this very fact can lead to deviation and error, fooling some into thinking they have achieved spirituality. Many possessors of formal knowledge believe themselves to be spiritually enlightened and proud of their apparent wisdom, imitating divine saints. They deceive themselves and rely on tricks, deception, and hypocrisy to cover up their lack of spirituality, selfhood, and proximity to the divine. They try to maintain an appearance of piety, sustaining themselves in the world of appearances.
It is not true that someone who knows jurisprudence, mysticism, and reads the Qur’an, explaining and analyzing its verses, can withstand Satan’s temptations or remain immune to sin. A person who lacks knowledge and awareness cannot reach the right path, yet someone who is well-versed in science may fail miserably at self-control and maintaining morality. They may be adept at their craft but find themselves weak and incapable when confronted with sin and immorality.
The true perfection, the source of real value, and the force that can guide an individual and empower them to resist evil comes only from divine knowledge and faith, grounded in correct thinking and true understanding. If we define knowledge in its true sense, it must be one that leads to insight and perception, not just worldly knowledge or skill in material subjects.
True knowledge is what preserves action and behavior, and it is by the extent of true knowledge that one becomes immune to sin. Other types of knowledge, regardless of their scope, do not grant this kind of protection and should not be relied upon for ultimate spiritual growth.
True knowledge is the mysticism that leads to correct action, virtuous conduct, and a distance from the vices and crookedness of the soul. Formal sciences do not provide this immunity; in fact, they can often mislead the person. However, formal knowledge has its own value and provides benefits, though it does not guarantee salvation from sin.
Therefore, when it is said that formal knowledge does not lead to purification, what is meant is that formal knowledge does not have the inherent capacity to purify the soul. It is possible for a scholar to have mastered the formal sciences but fail to purify their soul. While the shape of formal knowledge may suggest the presence of purification, this is an outward sign and may not reflect the inner truth. It is only when concrete evidence is presented that we can definitively judge the existence of purification in a scholar, and until then, we should only make judgments based on outward appearances.
What has been discussed so far pertains to outward knowledge, but if what is meant by knowledge is divine insight and healthy spiritual perception, then this form of knowledge is nothing but purification. Purification is a natural result of this knowledge. If such knowledge is present in a person, purification automatically follows, and one must simply verify the presence of such insight before concluding its effects. However, it is important to ensure that divine insight in a person is not confused with the outward appearances of divine qualities, as often the similarities between the two make it difficult to distinguish the true essence from the imitation.
Knowledge Transmission
The transmission of knowledge is also akin to this. The sperm has knowledge and performs the necessary actions for fertilisation with awareness. If humans could penetrate the sperm and acquire its information, it could tell them where it went, what it consumed, what it avoided, and generally narrate the story of its life. The sperm could say that in its solitude, it sought help, which, when found, led to a prepared meal from a heavenly paradise. After two hundred and seventy days, as it moved either slowly or quickly, it encountered death, which transported it to a realm of tranquillity, effort, and the alternation of day and night. Once the sperm becomes the child, it receives all its information and sustenance from the maternal existence. A newborn child possesses certain types of knowledge. The child knows its mother, her breast, and its food. It knows that it requires nourishment and understands how to suckle from the breast to obtain milk. As the child grows, much of what it was once familiar with is forgotten, including its primary knowledge, and it begins to seek knowledge from atoms and molecules, while the true knowledge resides in the heavens. The child asks for knowledge from particles and molecules, while knowledge resides in nature and the heavens of nature, and it must be sought from its source. Knowledge must be sought in the books of scholars and obtained through contemplation. Knowledge flows to those who can suckle from their own thoughts, much like a baby sucking from the breast. Just as the breast, full of milk, differs from a bottle, knowledge differs from mere information, tricks, and cleverness. If one does not understand this and seeks to suckle non-knowledge, one cannot expect to experience the flourishing of true knowledge. Nothing will be added to the person, except harm and the waste of time.
It is knowledge that becomes the sperm, it is knowledge that coagulates into blood, it is knowledge that transforms into a clot and a chewed mass. When knowledge takes form, it becomes bones. Knowledge forms the marrow, and when it descends and refines the marrow, it becomes the brain. It is again knowledge that, when this newly born human, the opened seed of knowledge, completes its journey, leaves the seed of knowledge in the womb. Every sperm carries the traits of both father and mother, and every father and mother are the opened knowledge gathered from their ancestors. This matter will be discussed further in our philosophical treatise.
The Light of Knowledge
Recently, a piece of news spread through society claiming that the tomb of Avicenna had been uncovered during excavations, and his body was found in a state of decay. Some compared the decayed body of Avicenna with the intact bodies of Sheikh Ansari and Sheikh Saduq, and concluded that jurisprudence is superior to philosophy, and the inevitable result of studying philosophy is decay.
One must ask: can such statements truly diminish philosophy and solely uphold jurisprudence? Knowledge, in itself, is light and intrinsically desirable. Avicenna, may Allah have mercy on him, was a great scholar in the Islamic world whose knowledge we should benefit from. His position and philosophy cannot be tarnished by such thoughtless remarks, nor can we validate the science of others, like the late Sheikh Saduq, based on such grounds. It is important to note that the attribution of a tomb to Avicenna, dating back a thousand years, may not necessarily be his true burial site. Regardless of this point, the argument presented is circumstantial and not applicable universally. There are many ambiguities in small matters. Knowledge is light, even if it is culinary knowledge, let alone the philosophy and teachings of Avicenna.
The Boundaries of Knowledge
It is important to note that theft, smuggling, alcohol production, and dancing are also forms of knowledge, governed by numerous rules. A thief, at times, may think more than a scholar in their own field and works hard to achieve a goal. Dancers sometimes undergo such rigorous training that they can move their bodies like fish in water. These are all forms of knowledge and skill; although prohibited in social law, this does not remove their categorisation as knowledge. The prohibition of these actions by religious law pertains to the external act, not to the fact that they are forms of knowledge. Just as Allah and the Prophet (PBUH) are aware of these matters, their scholarly pursuit by a particular group of scholars is not problematic. Similarly, physicians must be familiar with poisons as well as medicines. Those who seek knowledge must study social harms in a detailed, expert, and scientific manner, so they can defend their religious teachings with the expertise they have in the social structure.
The Journey from Particular to Universal Knowledge
Avicenna and other great scholars followed the path of moving from the particular to the universal, from the lower to the higher, and from the lesser to the greater in their philosophical works. Avicenna wrote his Pointers in three volumes, starting with natural sciences (material matters) and ending with mathematics and the stages of mystics concerning spirituality.
This method also exists in the education of children, where they examine issues from lower to higher levels. First, a child explores their hands and feet, playing with them, and then, as they grow older, they engage in play with their parents. Between the ages of five and fifteen, they become curious about their surroundings and gradually turn towards God, developing deeper scientific and mystical understanding.
However, some follow the opposite path: they first recognise God, then move towards material matters. Others fail to complete this journey, proposing materialism as their sole focus. Still, others begin with the material world but never progress beyond it, remaining immersed in material concerns, neglecting both God and the afterlife.
The best educational and developmental method is to begin with the material world and disbelief and progress towards faith and God, moving from this world to the next, from the earth to the sky. Our origin is in this world, and we are earthly beings; disbelief runs through our veins, so we must start with what we are familiar with to purify ourselves, then progress to discovering the origin and ultimately the afterlife. The origin for most people is the material world and the corporeal realm; few find a divine origin and recognise monotheism before encountering the world.
We must first discuss the material world, which is universally accepted, explaining what it is for everyone, then build upon that foundation for other topics. In this way, foundational issues become universally accepted and self-evident, and there is no conflict in seeking the truth. If there are disputes, they are often about misunderstandings of foundational matters, where each party holds a different view of the same fundamental truths. Therefore, these disputes need to be examined to see whether both parties understand the basic concepts in the same way before seeking further truths, allowing for a clearer understanding of the structure of existence.
Builders first secure the foundation of a building, then position the columns, and after erecting the columns, they begin constructing the walls. Similarly, in the realm of knowledge, we must first solidify the foundational principles in the mind before erecting the walls of other knowledge. If the initial foundation is weak, the entire structure will collapse, leaving a person in confusion and helplessness, with no benefit gained from their learning.
Worldly Knowledge as a Bridge to Divine Insight
Scholars who focus solely on the heavenly realm, seeking spiritual positions in everything and turning away from the world beneath their feet, often fail to grasp many worldly truths. They do not engage with or analyse the matters of this world, leaving the issues of the world obscure to them. As a result, they cannot benefit from all realms. Despite expecting great rewards in the afterlife, they gain little, for the key to unlocking other realms lies in this world, and the key to understanding this world lies in the other. These two realms are so intertwined that one cannot be understood without the other.
The Expert and Experienced Teacher
A person who does not have a skilled teacher in their area of interest, no matter how brilliant they are, will inevitably make significant errors. Avicenna was a scholar who excelled in many fields of knowledge such as medicine, philosophy, and mysticism. In each field, he caused revolutions and disturbances. However, despite his extraordinary contributions, he was ultimately a failure in his scholarly life. This was because he did not have a capable teacher during his time or in the place he resided. Avicenna must be regarded as a self-taught scholar, and due to this limitation, he faced many failures. In contrast, Mulla Sadra, who had less brilliance compared to Avicenna, was able to make use of a teaching network, such as Mirdamad, and contributed significantly to refining and improving Avicenna’s ideas, although even his work is not without flaws.
Chessboard-like and Mathematical Mind of the Teacher
Much of what a person speaks can lack genuine emotional or intellectual backing, simply being a matter of repetition. Such speech cannot be considered genuine knowledge, as it lacks logical validity. Similarly, many arguments, even when formulated in logical terms, may still fail to constitute true knowledge because they might lead to incorrect conclusions. The information in one’s mind may be either knowledge or ignorance. However, if we examine the heart, we find that whatever emanates from the heart is truly knowledge and aligns with reality. When ideas from the heart pass through the mind and then out through the mouth, they become compressed knowledge.
Knowledge 26: Teacher-Centered Education
What is central to education is the teacher, not the book or the phrase. If the teacher-centered approach is overlooked, it is these Persian and non-Persian commentaries that replace the teacher, and in the case of phrase-centeredness, what comes to the mind is the meaning and concept of the expressions. In the first grade of primary school, it is sometimes said that fear of disorder causes a student’s absence from class, and if they are advised to study self-learning books for such a student, their illiteracy would increase. The situation is the same at higher levels of education.
Knowledge 27: Boundaries of Teacher-Centered Education
There exists a kind of dreaminess in society. Some dream of becoming wealthy overnight, and others desire to be the ones who possess ultimate knowledge without any effort or hardship. Some students disregard the teacher’s words and the effort they invest, failing to appreciate their significance. Teacher-centeredness has vast boundaries. Collecting the papers written by the teacher is itself the gathering of knowledge, and if this is done under the guidance of a learned teacher, it will surely lead to knowledge. Sweeping the home of a scholar also brings knowledge, and working under a learned person, obeying them, conversing with them, and even looking at their face and appreciating their clarity of spirit all contribute to the acquisition of knowledge. A person only has one brain, and this brain must be entrusted to someone who knows much. Because the brain, no matter how it is, will be filled with knowledge and information. It might put a strain on the body to fill the mind and brain with knowledge, but a wise person will bear this pressure. Unfortunately, students and seminarians fail to understand these matters and are more engaged with the everyday problems of life. They are caught in daily life and miss the pleasure of focusing on the teacher. They do not reflect on the narrations that state: “Sitting for an hour with scholars is more beloved to Allah than worship for a thousand years” or “Looking at the face of a scholar is an act of worship,” and these narrations hold no meaning for them.
Knowledge 28: Proximity between Teacher and Student
There must be proximity between the teacher and student. This closeness significantly affects the reconstruction or dissolution of the student’s identity. Even though the student may have numerous secrets, there is always a way to penetrate their inner being, though it requires more effort. Everyone has some form of concealment or secrecy, and it is through interaction that the path to uncovering this is created. The more frequent the interactions between teacher and student, the quicker their strengths and weaknesses will be revealed, and the easier it will be to correct them. In the past, due to the limited number of students, this close and sincere relationship between teacher and student was more common.
Knowledge 29: From Studenthood to Literacy
Our society is more concerned with creating literate individuals than with educating students. Everyone aims to turn themselves into a relic or attain fame, justifying their actions to make them seem reasonable, while in fact, they are unaware of the damage they are doing to the knowledge of this country and the young minds of its people. When our talented youth see that the scientific works of Avicenna are taught in Western countries while his skull remains in Hamadan, they feel disheartened and view Western universities as their destination for acquiring knowledge. Our society is always involved in side issues related to knowledge, and in the process, it kills and destroys the inquisitive minds of its youth. The brains of these talented young people burn out and perish, and some escape this chaotic marketplace and seek knowledge elsewhere. Shouldn’t we strive to make the country more scientific? Isn’t it deserved for the country to become a school, not just a literacy class that teaches only reading and writing? The wave of educational reform should start from the university and spread throughout the country, making it an academic nation.
Knowledge 30: Disseminating Knowledge, Not Becoming a Leech
The acquisition of knowledge should not be like a leech sucking blood, where it only consumes and collects. Rather, one should both acquire knowledge and disseminate it. If a student does not share the knowledge they acquire with the teacher, society, or others, it will destroy the knowledge within them, suffocating them. Knowledge that is hoarded with no benefit to others is pointless. A factory that remains closed is of no use. Those who keep knowledge to themselves resemble leeches that suck blood until they bloat and die. Those who do not show generosity in knowledge, even if they read about sacrifice and understand the related verses, will not share even an hour of their time or resources. Knowledge that does not have practical application is not only useless but can also cause destruction, leading to misguidance and misery.
Knowledge 31: Academic Organisations
An academic society must have a structure, and individual efforts alone will not achieve much. The power of an individual in society is limited. When people gather around a wise and virtuous teacher to form a collective group, it is then that the system begins to function effectively, and the entire group thrives under the teacher’s guidance. Everyone, to the extent of their ability, can contribute to serving society.
Creating such a structure is necessary, but the question of which individual can lead such a community, solve the academic problems of the Islamic world, and advance it remains crucial. These individuals must be identified and positioned at the head of such groups, but the number of claimants is vast, and the path becomes increasingly difficult to navigate.
Knowledge 41: The Hardship of Scholars
The hardship of scholars lies in living among people who do not know, and this is a painful torment for them. For whatever they say, others do not understand, and whatever good they try to do, those people interpret it negatively. This type of upbringing is also present in third-world countries. A few individuals, who are in the middle stages of growth, become renowned figures. They possess a third-world mentality, having grown to some extent in a nurturing environment but remain unaware that further growth lies in the reformation of the third world. The sweetness of knowledge is experienced when applied in the worst regions and countries that are considered third-world. If all intellectuals gather together, people in third-world countries would rapidly grow. However, because this has not been pursued and individuals have sought education in advanced countries, instead of blossoming, their scientific development stagnated. Those who endured the hardships and remained in these countries have proven to be immensely beneficial. One must understand that the Western world relies on those raised in hardship. The knowledge of the West rests on the shoulders of those who endured discomfort, transforming their hardship into comfort for others. Figures like Einstein, Newton, and others in the West, and philosophers like Mulla Sadra and Avicenna in the East and the Middle East, lived through great hardship and advanced knowledge so that we could eat and drink comfortably and rest in ease.
Knowledge 42: Writing Knowledge or Brain Vomit
The discharge of knowledge should be considered as the brain’s vomiting – meanings that flow from the human brain and are simply written on paper. If this discharge is backed by the heart and soul, it inevitably settles within the heart. It is the vomiting of the heart and the spilling of the soul that penetrates objects and phenomena, making it possible to embed itself in the core of a person. It is at this point that a person finds a desire to ingest it again.
The author dislikes writing, similar to how a sick person would feel about vomiting because, just as the vomit of food is an unpleasant act, so too is the vomit of knowledge onto paper. One day, a teacher told me not to write with a pencil because it can be erased, but to use a pen so it remains. It was as if he were saying, “Bring a bucket so I can vomit into it.” That day, I was very upset because I regard all written knowledge as a discharge and excessive outpouring of the brain. I observed that someone with little intellectual capacity pours everything onto paper, then packs it away in containers, categorized and labeled. Whatever is expelled or regurgitated, whether from the stomach, brain, or heart, is stored in a specific container for a particular thought or idea. Thoughts are packaged, and a person cannot expand their thoughts beyond these boundaries, unlike spiritual truths and divine sciences, which bring complete illumination and true clarity.
Knowledge 43: Precision, Not Excessive Study
I once desperately sought a copy of Avicenna’s The Canon of Medicine and ordered it from a bookstore. At that time, the book was no longer in print, and the stone-printed version had become an antique. The bookseller finally brought it to me after ten months and requested twenty times its price, speaking about its antiquity. I said, “Sorry, if I read this book, I’ll become a fool. If I pay this exorbitant price, I’ll lose my mind. Therefore, I don’t want the book.”
Those who learn knowledge from books, rather than from real-world truths, are like this: They seek economics in books, whereas the knowledge present in the world around them can be accessed with just attention, not by excessive reading.
Knowledge 44: Aiding Thoughts
Helping or supporting the orphan, the poor, the weak, and the helpless is a noble and valuable act. However, assisting thoughts and ideas is on a far higher level and infinitely more valuable. Assisting thoughts is a global, universal act that serves all humanity. It is eternal and resides in the essence and heart, not for just one person or one transient moment.
Knowledge 45: An Eternal and Everlasting Manuscript
“Read your book; your soul is sufficient for you as an accountant today.” (Quran, 17:14) A person does not own the books and writings on the shelf in their library, for these are merely paper and ink, passed down to others as inheritance. The only book or writing that is everlasting and accompanies a person into the next life is that which is written on the page of the heart and becomes one with their truth.
Knowledge 46: Moment by Moment, New Every Time
When a person sees their teacher, student, or writing tool, they may think everything is repetitive for them. However, a person is renewed moment by moment, and in each moment, there are infinite different moments, let alone the days and hours that are constantly transforming.
A person who passes a certain way every day, on the second day, passes by it having aged one more day, and furthermore, it is a new day of the week. Along the way, they meet some, but not others.
Knowledge 47: The Boundaries of Knowledge and the Interference of Sciences
Although each field of knowledge has its distinct boundaries, it is not true that they do not overlap. All knowledge is limited, and one who has not reached perfection considers it limitless and boundless. Philosophers have said, “Knowledge is but a point, and the ignorant have expanded it.” Knowledge is a mere point, yet the ignorant, those who have not reached the depth of knowledge and have not found its truth, have spread it out. The point in Persian is like zero in mathematics, which is round and vast, and from it, everything can be created or written. For example, “A” is the extension of the point in length, and “B” is the extension of the point in width. The extension of the point in length, width, and depth creates a surface; thus, knowledge is nothing but a point, but the ignorant have expanded it.
Knowledge 48: Spiritual Concepts and Superficial Understanding
Many concepts and terms are commonly used by the general public in daily language, but their deeper meanings remain inaccessible to them and are used without contemplation. When judgment and vision are brought into play, concepts are clearly understood and manifest their effects. Property, home, and life are examples of such concepts. However, spiritual concepts are often just empty notions for the general public. For example, God and Heaven differ from home and paradise, and the concepts of Hell differ from the sting of a slap or the lash of a whip.
Spiritual concepts do not evoke the same level of engagement in a person as material things do. We react strongly to material manifestations, but the thought of Heaven and Hell doesn’t provoke the same response. We remember milk and honey, but we do not recall Heaven and Hell. Just as a mosquito bothers us, Hell does not trouble us. Spiritual matters are accepted more abstractly, and their truths do not resonate with ordinary minds. Many say “God” and claim belief in Him, but what is God and how can one truly understand Him? This is why spiritual matters do not stir us as much, while material motivations move us far more.
God, the Creator of existence, is indeed higher, more beautiful, and perfect than all phenomena. Yet, the manifestations of existence and their earthly nature distract us and cause us to forget Him. True attention to God should engage a person in such a way that no thought of anything else arises. Thus, it can be said that there are two kinds of concepts: some are clearly understood and tangible to the person, while others are not so tangible. This lack of understanding leads a person down the path of distraction, keeping them entertained with “nothing,” and distancing them from their true self.
Those who perceive spiritual matters as clearly as material ones can never remain ordinary people. They are regarded as the friends of God and are never caught up in the material life and earthly manifestations. Such individuals cannot entertain themselves with illusions, and therefore, they rely solely on God.
The lack of understanding of spiritual matters in most people stems from ignorance, a lack of education in both theoretical and practical aspects of life – from home to school, work, and society. Their religious upbringing is often superficial, reduced to rituals and slogans, and does not yield more than this in terms of result.
Knowledge 49: The Masses of Society and the Elite
People can generally be divided into three groups:
- Those who seek truth and reality;
- Those who desire what exists and are content with it;
- The ignorant. Although ignorance does not have much appeal, it is prevalent, and it surrounds human history. Those whose actions are remembered throughout history belong to the third group.
When these three groups are differentiated, the clarity and necessity of this triangle become apparent. The first group consists of those who seek the ultimate truths of existence, and they spare no effort, even sacrificing themselves, in their pursuit of truth. They are focused on discovering the truth.
The second group comprises those who do not have the intellectual capacity or desire to seek truth as the first group does but wish to understand the truths they have already encountered. For example, they do not care much about what they eat, but they want to know what it is they are eating.
The third group, the ignorant, are easily swayed by words, appearances, and imagination. They lack discernment and understanding.
The first group is very small in number, both in quantity and quality. The second group is somewhat less small, but it is still rare to find someone who can accept the realities of themselves and others.
Thus, it is a great simplification for anyone to consider themselves beyond ignorance, let alone someone who believes they are a seeker of truth. Humans rarely recognize themselves or their position, except for those who belong to the first group, which comprises very few individuals. Therefore, each person must work on reducing their ignorance until, through continuous effort, they may gain insight into the higher truth. The pursuit of truth is only possible when a person is prepared to examine their own reality and seek real answers.
“52” The Ability of Hearing
One of the characteristics of the ignorant person is the lack of listening ability and hearing power, whereas the believer who is refined and perfect is all ears.
“53” The Weakness of Iblis
The misguidance of Iblis was not solely due to arrogance or comparing himself to Adam; rather, these were the consequences of his ignorance. Iblis refused to obey the Divine command because he did not truly know the essence of God and instead focused only on the outward appearance, the substance, and the type of Adam.
“54” The Worst of the Ignorant
Those who take pride in their obedience are the worst of the ignorant.
“55” Ignorance and Carelessness
Ignorance leads to carelessness, just as poverty brings about symptoms like indifference, coldness, and stagnation in ordinary people, sometimes causing sleepiness and at other times leading to insomnia.
A person who is ignorant is careless, and the careless individual is one who sleeps frequently. Since they are neither people of pain nor work, they are naturally inclined to sleep and do so. The men of will, those on the path of effort and contemplation, rarely fall into lethargy or sleep. The level of effort that the careless make is to acquire basic sustenance, and if such provisions were provided to them for free, they would sleep even more. The wakefulness of the ignorant is like sleep, and their sleep is like death. They hardly experience true sleep; for them, drowsiness is considered wakefulness. The actions of the careless are in motion, but if they do not move, they are like idle animals. If their hands and feet were bound, they would appear as lifeless statues longing to be freed.
Although these people are essentially like animals, they do not need a leash. They live comfortably in the world of materialistic luxuries, surrounded by superficial beauties, without a care or concern about the deeper meanings and realities.
“56” The Inability to Discern Good and Evil in the Ignorant
The ignorant are blind, deaf, confused, and dazed when it comes to distinguishing good from evil. One person considers something good, while another person considers the very same thing to be bad.
“57” Perception of Sight and Smell
Many who claim to be knowledgeable, who consider themselves learned, possess nothing more than memorized knowledge that lacks practical application. They might recite an issue with a hundred verses and narrations from memory, but they have not taken a step towards understanding the essence of their findings or realizing the practical examples of what they are saying. They can eloquently discuss abstract concepts but are oblivious to the real-world examples and details of what they describe. For example, they know several verses on oppression but fail to grasp its nuances or realize that they may themselves be oppressors or allies of oppressors. They speak of the virtues of religion without truly understanding its spirit, and discuss heresy, hypocrisy, and simplicity, yet they are deep in heresy, hypocrisy, and superficiality themselves.
Because they deviate from the path of their innate nature, they neither find the stench of evil offensive nor can they recognize the fragrance of goodness. They support people and things without any criteria, and denounce things they themselves are guilty of. True knowledge is not merely the possession of words and phrases; it is the understanding of the true essence and reality of things. A scholar is one who perceives the fragrance of goodness in the essence of good actions and recognizes the harm in bad actions. A true scholar can distinguish good from evil based on tangible effects, not merely abstract words and phrases.
Those who regard knowledge only as the ability to recite words and phrases are the most ignorant, with little hope for their salvation. Those who only deal with transmitted knowledge, citing verses and narrations for every matter, bring disgrace upon themselves by calling themselves scholars. They lead others into ruin and confusion. A scholar is not one who merely knows the syntax and grammar of words or focuses only on technicalities. Although mastering these elements is necessary, they alone do not unlock the deeper meanings of unity, divinity, and knowledge. Those who boast of their superficial knowledge without realizing their ignorance are lost and deluded, and they themselves do not recognize their errors.
The enlightenment of the heart and the purity of the soul are the foundations of society’s progress. True knowledge, which involves a tangible understanding of the world and its realities, is what can shape and elevate individuals and society. Mere reliance on words and phrases leads to stagnation, narrow-mindedness, and intellectual rigidity.
“58” The Alienation of the Knowledge of the Qur’an
The greatest cause of the alienation of the Qur’anic knowledge is that the Qur’an has become a mere means for the speech and poetry of others rather than a guide for thought and action for all. Instead of delving into the understanding of the Qur’an, recitation became the focus. Instead of teaching and gaining wisdom from its verses, the only thing pursued was the propagation of its verses – a propagation based on mere utterance rather than true knowledge and growth.
Had the scholars truly been scholars, and if no one had considered incomplete knowledge as sufficient, the condition of the Muslims would have been far better today. They would not have been among the most backward nations, and they would not have needed coercive measures like excommunication to protect their faith.
Knowledge and wisdom go beyond mere rhetoric. Those who engage only in rhetoric should not be considered scholars. A scholar is one whose heart seeks to understand the true essence of matters.
“59” The Efforts of Imperialism to Stifle Spiritual Knowledge
The world of colonialism always supports those forms of knowledge that can be controlled for material gain, while it simultaneously seeks to destroy and undermine spiritual and esoteric sciences. These sciences, which are founded upon the souls of the refined, are never made available to the agents of tyranny. The agents of falsehood actively strive to suppress these spiritual sciences and, through manipulation, laws, coercion, and money, they have succeeded in stifling them.
With numerous tricks, imperialism has made spiritual sciences appear as superstitions and irrelevant, driving their practitioners into seclusion, so that the true essence of these sciences is lost. Today, fewer individuals have the ability to reach higher levels of these esoteric sciences, with many only engaging in preliminary studies.
The colonial powers, under the pretext of fighting superstition, destroyed many of the true spiritual sciences, leaving people ignorant of them. What is left today of these sciences is often dismissed as irrelevant, while the true connection of these sciences to faith, reality, and knowledge is forgotten.
“60” Technical Knowledge
The technical knowledge that exists within the thoughts of scholars and practitioners bears little resemblance to true knowledge. It is closer to art and technique.
“61” The Integration of Rational and Traditional Knowledge
Human knowledge is ever-evolving and subject to change, as reflected in the verse “Every day He is in a new state”. The idea that an individual can possess a complete and exhaustive knowledge of all subjects, although once true, now reveals the limitation of that person and the simplicity of their knowledge.
“62” The Transcendent Nature of Knowledge and the Scholar
True knowledge, wisdom, and perfection are eternal realities that transcend time and space. While knowledge can indeed yield numerous benefits in this world, it is not confined to worldly applications. Scholars should not prepare themselves solely for worldly recognition but should seek to enrich their souls for the encounter with the Divine.
Knowledge “63” Characteristics of Shia Scholars
Shia scholars can be recognised by certain qualities and traits, which are summarised and listed as follows:
Beyond knowledge, virtue, piety, and the Shia motto, which is the criterion of their goal, reciting prayers, visiting shrines, reciting the Ziyarah Ashura and Ziyarah Jama’ah, Du’a Kumayl and Du’a Samat, the use of the sacred clay from Karbala, respect for the Sayyids, the performance of the recommended prayers (nawafil), expressing deep love for the infallible Imams (peace be upon them), and showing enmity toward their enemies are among their characteristics.
Those who consider these matters insignificant are ungrateful for the divine blessings and will face severe consequences. Disassociation from the gatherings of mourning, lamentation, weeping, and supplicating for the Imams of Guidance (peace be upon them), especially Imam Hussain (peace be upon him), has harmful effects, influencing not only one’s own life but also the lives of one’s descendants.
Those who disregard these matters show a lack of attention to their own doctrine; it could even be said that they lack a doctrine altogether.
All of “love for the sake of God” and “enmity for the sake of God” for us is that during the period of the Occultation, beyond all scholarly, practical, personal, and social duties, we must keep the Shia identity alive and articulate.
What remains for us and what we can hope for is precisely these outward expressions and symbols, which preserve the spirit of our hearts in this state and atmosphere.
Knowledge “64” The Hardship of Scholars’ Work Like Walking on the Edge of a Sword
The work of a scholar, if they are truly knowledgeable and pious, is far more difficult than that of ordinary people. Just as the value and superiority of their work are immense, so too are the struggles they face. It is akin to walking on a mountain or swimming at the bottom of the sea, which is far more difficult than simply walking on an asphalted street.
An ordinary person, as limited as their benefits are, also faces limited harm. In contrast, a scholar’s gains and losses can have far-reaching effects on others, and the same equation applies to themselves. For an ordinary person, any error or harm they cause is limited, and even through sin and rebellion, their appearance is not sullied by disbelief or impurity. Only a scholar, with a troubled mind, can have their appearance and actions contaminated by disbelief and impurity.
Although murder and plunder are among the most heinous sins, they do not lead to disbelief and impurity in the perpetrator. However, it is possible for someone who spends their life in prayer and worship, claiming to be religious and Muslim, to fall into the abyss of perdition due to doubt, hypocrisy, self-showing, and pride, because the intellect, thoughts, and heart of a person are especially delicate, and one’s actions, no matter how significant, lack the subtlety that the inner world possesses.
The inner faculties, thoughts, and reasoning powers of a person cannot be compared to the speed of light. It is possible to lead someone into spiritual ruin in less than a moment, while physical actions, associated with the body and limbs, do not carry such speed. Furthermore, these physical actions originate from the inner self, and without coordination between the inner faculties, no one can perform good or bad actions. It is the thoughts and heart that drive a person toward good or evil deeds.
Thus, those whose inner faculties are more active must be more cautious. Those who are less engaged with the intellect, thought, and inner perception have less of an impact on good and bad and are more like static figures than true human beings, scholars, and sages.
Knowledge “65” The Think Tank of Society
The most important pillar of society is its brilliant intellectual figures. Scholars are the thinkers of society and the wheels of the people’s intellect. Scholars are like green spaces; without them, healthy breathing would not be possible. Despite their great importance, scholars bear heavy responsibilities, and the health or sickness of society and its people depends on the correct or incorrect thoughts of scholars.
Each scholar, within their specific field of expertise, carries heavy responsibilities and must demonstrate their contributions during their scientific life at particular stages and explain the results of their work. These individuals should always be at the forefront when it comes to addressing the problems of society, the people, and its future, avoiding backward thinking and alignment with the common masses. They must also boldly address social disorders and not fear popular or governmental opposition. Both the people and the government should regard the thoughts of scholars as significant and consider defying them as rebellion.
Scholars must not only work on rebuilding social matters but also keep their scientific lives free from ignorance, treachery, deception, and superficiality. They must not allow temporary, unfortunate events to diminish their elevated social position. Furthermore, they should take on both quantitative and qualitative work for the benefit of society and the people, always prioritising the welfare and happiness of society over all else. Finally, scholars should strip away any superficial scientific and religious adornments from themselves and others, making the true essence of scientific and religious knowledge tangible and accessible to the people.
Knowledge “66” Meritocracy and the Constant Purification of the Scholarly Community
The scientific groups of the country should always undergo purification at every stage, and scientific activity should never be revoked from individuals. Continuous growth and elevation must be an essential aspect of these scientific centres to prevent stagnation or laziness in the thoughts of intellectuals. Unqualified individuals should not be placed in scientific centres, and especially in religious institutions, where the dangers of this are more pronounced. Immediate and necessary action must be taken to purify these institutions from unqualified and uneducated individuals.
Of course, religious scholarly centres should be distinct from non-research institutions in the religious field, such as centres for preaching, exhortation, and ordinary scholars who deal with the daily affairs of people. The outward appearance should not confuse individuals into considering these groups equal. In religious institutions, and even among the people, it should be clear where individuals stand in terms of knowledge, which field they specialise in, and at what level. There should be no chaos or excessive claims. This will ensure that individuals in scholarly positions know their own place and that the public is not misled, thereby upholding the authority of the religious institutions.
This is only achievable if religious institutions are based on scholarly authority, not by groups who, through titles and offices, claim authority over everyone without proving their own standing. In this case, no real reforms will take place, and any possible reforms will be devoid of value because authority based on knowledge, not on governmental or professional power, is what gives legitimacy to decisions and rulings.
The author elaborates on the reform plan for religious institutions in other books.
Knowledge “67” The Diversity of Views and Fragmentation Among Scholars
The diversity of views among scholars and intellectuals in the country should not lead to fragmentation. Although each group should focus on its own work, it is necessary to hold scientific gatherings from time to time to align with new needs or discoveries.
However, these gatherings should not be political or merely performative; they should involve all top scholars and intellectuals. It should also be clarified what findings have been made within the specified time period and by which individual, so they can be officially recorded. This applies to all areas of knowledge, whether religious, scientific, mathematical, human, or medical.
It is clear that innovations and new findings in religious sciences must be established through proof of their novelty and difference from previous interpretations. Claims, regardless of who makes them, should not be accepted without evidence and thorough reasoning.
