Wednesday 19th of January 2022
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On the Classification of Sciences-3

Section IV:
The authority amongst philosopher, Sadr al-Hukama' al-Muta'allihin (`Head of the philosophers and theosophers', viz. Mulla Sadra)-may God sanctify his soul and reward him abundantly-in Sharh Usul al-Kafi gives a long quotation from Shaykh Ghazali in which the latter has classified the sciences into `worldly' and `Hereafterly' ones, putting the science of fiqh amongst the `worldly' sciences and dividing the sciences of Hereafter into the sciences of mukashafah (mystic intuition and apprehension) and mu'amalah (social intercourse, conduct, transactions; in Ghazali, the science of moral purification and spiritual cultivation).
He considers the science of mu'amalah as the knowledge of the states of the heart and the science of mukashafah as a light that is attained in the heart after it is purified from blameworthy characteristics. Through that light realities are discovered, to the extent that true knowledge of the Divine Being, Names and Attributes as well as Acts and the wisdom underlying them is acquired and other truths are known. Now since this authority (i.e. Mulla Sadra) accepted this classification, he says in the exegesis of the hadith under exposition that "Apparently this classification and limitation made by the Noble Messenger (S) pertains to the sciences of mu'amalat. For it is these sciences that most of the people derive benefit from. But the sciences of mukashafah are attained by a small number of people and they are rarer than the philosopher's stone (kibrit-e ahmar), as is also indicated by the ahadith of "Kitab al-'iman wa al-ku'fr that will come hereafter." This was a condensed translation of his statements.
This writer says: There is an ambiguity in Shaykh Ghazali's statements, and if they be presumed to be admissible then there remains another thing objectionable in the statements of the Akhund (i.e. Mulla Sadra), may God's mercy be upon him. As to the objection pertaining to his statement-on the basis of assumption of validity of Ghazali's statements-it lies in this that Ghazali has considered the science of mu'amalat as pertaining to the states of the heart; that is, those qualities which result in redemption, such as patience, gratitude, fear, hope and so on, as well as those which lead to perdition, such as malice, envy, deceptiveness, imposture and so on. Accordingly, the threefold sciences mentioned by the Messenger of God (S) cannot all pertain to the sciences of mu'amalat; rather only one of them, i.e. faridatun 'adilah, as explained in detail earlier, corresponds to them. However, there are two objectionable things in Shaykh Ghazali's statements. Firstly, he has considered 'ilm al-fiqh as belonging to worldly sciences and the fuqaha' as worldly scholars, whereas it is one of the most valuable sciences of the Hereafter. And this ambiguity arises from self-love and the love of the discipline one of whose experts he imagines himself to be, i.e. the science of ethics, in the commonly used sense. Accordingly, he has repudiated the other disciplines, including the rational sciences (such as philosophy). Secondly, he conceives mukashafat as forming a part of the 'ulum and includes them in his classification of them. This is contrary to fact, for that which is right is to consider as 'ilm that which is subject to inquiry, thought and proof and wherein ratiocination has a role. The mukashafat and mushahadat are at times the result of the study of the sciences of doctrines ('ulum-e haqiqiyyah) and at times the consequence of spiritual acts (a'mal-e qalbiyyah). To be brief, mushahadat, mukashafat and realization of the realities of the Names and the Attributes should not be included in the classification of science. These and the 'ulum are separate things, and this is quite plain.

Section V:
You should know that many of the sciences, from a certain aspect, fall under one of the categories mentioned by the Noble Messenger (S). For instance, the sciences of medicine, anatomy, astronomy, astrology and the like, when looked upon as Divine signs and symbols, and the science of history and the like, when looked upon as a means for drawing lesson, are included in ayatun mukhamah, for by their means the knowledge of God or the knowledge of Resurrection is attained or confirmed. At times, the learning of the sciences falls under faridatun 'adilah and at times under sunnatun qa'imah. But if their pursuit should be for their own sake or for other purposes and if they should lead us to neglect the 'ulum of the Hereafter, they become blame worthy by-accident (madhmum bi al-'arad) on account of this neglect. Otherwise (in themselves) they are neither beneficial nor harmful, as pointed out by the Noble Messenger (S). Thus all the sciences are divisible into three kinds: first, those sciences which are beneficial to man in view of the other stages of existence, success wherein is the ultimate purpose of creation. This is the category which the ultimate Prophet has considered as 'ilm, dividing it into three parts. The second kind consists of those which are harmful for man and lead him to neglect his essential duties. This kind consists of the blameworthy sciences-such as magic, jugglery, alchemy and the like- and one must refrain from their pursuit. Thirdly, there are those which are neither harmful nor beneficial, like those which one pursues in his hours of leisure for amusement's sake, such as mathematics, geometry, astronomy and the like. It would be much better if one could relate the pursuit of these sciences to the threefold 'ulum (mentioned by the Prophet), otherwise it is better to refrain from, them as far as is possible. That is because when a sensible person knows that he cannot acquire all the sciences and achieve all the excellences due to shortness of life, scarcity of time and abundance of obstacles and accidents, he would reflect about the sciences and devote himself to the acquisition of. those which are more beneficial for him. Of course, amongst the sciences that which is better than all the rest is that which is beneficial for man's eternal and everlasting life and that is the science which the prophets, upon whom be peace, have commanded and encouraged man to seek. That science consists of the threefold 'ulum, as mentioned. And all praise belongs to Allah, the Exalted.
[1]. Al-Kulayni, al-Kafi, i, "kitab fadl al-'ilm", "bab sifat al-'ilm wa fadluh", hadith no. 1.
[2]. Al-'Amili, Ghurar al-hikam, "bab al-ra'."
[3]. Al-Kulayni, op. cit., "bab al-nawadir", hadith no. 3.
[4]. See 'Allamah Bahr al-'ulum's Risalah f'i al-sayr wa al-suluk, 22-23, footnote.


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