[ReneCM]

contd..
pages:20-22.


Abaqa 2

" The revealed science (‘Ilm Naql) is one which is acquired through the information given by the sinless (Ma’thum). It is included in the speculative sciences (Nazariyat), because the acknowledgement of it depends on the fact, that it (information) has been given by the sinless, and whatever is given by the sinless conforms to the real.

Thus, the things which are established by hearing (Sam’iyat, proofs to be believed on traditional authority) form the minor premises (Sughra) of a syllogism, while the major premises (Kubra) of it pertains to the deductive science (Istidlaliyat).

But as the information given by the sinless is the source of a great number of sciences, it has been set apart from the speculative sciences and has been reckoned quite a separate science.

When the knowledge of the particular things acquired through the perceptibles and the knowledge of the immediate judgments (Qadaya Badihiyah) are not a sign of perfection for man to be taken into account, the people have excluded that form of knowledge which is acquired through various kinds of perceptible, such as the feeling, the imagination, the fancy (Tawahhum) and the immediate perception from those forms of knowledge which are worth consideration.

By the death of the Holy prophet , the seal of prophets, the process of revelation came to an end, and there did not remain any other form of receiving from the unseen save the mystical unveiling; and here by mystical unveiling is meant its general meaning (which is applicable to all kinds of receiving from the unseen except revelation).

Thus there are three means of gaining knowledge worthy of consideration. The first one is perception and by it is meant the shifting from the known to the unknown, the second one is the Tradition (Naql) and the third one is the mystical unveiling (kashf).

Let it be remembered that all these means by which the knowledge is gained are not always free from one or the other defects.
In the case of perception, the defect may be in the form or in the matter of means which leads to the desired object.

As for the tradition which is also a means of knowledge, the defect may be found at different places.
For example, the transmission-chain which reaches the sinless may be weak or the narrator may have committed a mistake somewhere or his power of retention was bad, or he may have been noted for fabricating stories and such other causes which are mentioned at their proper place or the mistake in the Tradition is made in this way that the speech (Kalam) may be diverted from its outward meaning without the presence of any context allowing such diversion.

The defect in the mystical unveling is, that it may be influenced by the devils from the Jinn and men or by the habits of the man of mystical unveiling or due to his inability to encompass all the aspects of the mystery unveiled to him. The details of all this will be soon mentioned.

When all these ways are safe and free from causing confusion in their conveying the required knowledge, then there will be no opposition among them, or otherwise it will mean that there is an opposition even in the real and the actual.

It is however not possible that there may be any opposition between the convincing proof (Burhan Qati’), the unambiguous Tradition in an uninterrupted order (Muhkam Mutawatir) and the taste (Dhauq, intuituion) of the sages (Hukama).
May be, sometimes, one of them be silent over what the other speaks on, but that is no opposition.

Among these three ways, perception is one to which greater need is felt. The reason being, that no branch of science can become complete but by use of conjecture and speculation.

The knowledge which is acquired through the way of tradition is more strong in benefitting, and it is so, because, it is easy to take notice of or do away with the wrong things likely to find their way in it.

Here the hope of gaining knowledge which is free from these defects is near, and the chances of confusion in it are rather slim.

The circle of mystical unveiling is very vast, as it relates to the Unseen and the Unseen as is known is a treasury of infinite sciences. It is possible for him whose attachment with it is strong, to receive sciences which could not be acquired by any other person."

Shall continue tomorrow ..

wa assalam..