Turning Away Again from Divine Knowledge

God tells the Prophet to observe our teaching method and their manner of dealing, and see how simply we express matters for their understanding; but they turn away from it either by following the rabbis (aḥbār) and monks (ruhbān) or through false imitation (taqlīd): “See how We make clear the signs to them, then see how they are deluded.”

The secret of the matter is that some seek nothing but the world, because their amount of knowledge (ʿilm) is only that much, and their will is regulated by their knowledge (maʿrifa). Since their method of knowledge is purely empirical (tajrubī), it does not go beyond the limits of nature (ṭabīʿa), and any knowledge that does not go beyond the limits of nature—whether it be empirical sciences, astronomy (hayʾa), astrology (nujūm), technical sciences, or others—since it has no share from the supernatural (farā-ṭabīʿat), its amount is insignificant, because the entire world is very insignificant compared to what is beyond nature. On the day when the carpet of its known simplicity (basāṭ) is folded up: “So when the stars are obliterated”;(96) “When the sun is wrapped up”;(97) “and the heavens are folded in His right hand.”(98)

These sciences too will pack up and depart, and man will become empty-handed; but if man prepares knowledge that is not perishable, it is always flourishing and a manifestation of “the Living One who does not die.”(99)

In any case, everyone’s known (maʿlūm) is their desired object (murād), and man devotes himself to his known things and is a disciple (murīd) of them, whether he wants it or not, whether he knows it or not. If someone’s known is limited, their desired object is also limited, and if they do not know more than the world and do not perceive what is beyond it, they do not want more than the world either.

These individuals are not only content with nature (ṭabīʿa), but they also turn away from the supernatural (farā-ṭabīʿat) and consider revelation (waḥy) insignificant. When divine knowledge (maʿārif-i ilāhī) is presented to them, due to their heedlessness they are content with this small and insignificant amount (material sciences and empirical method) and take pride in their industry and technology: “So when their messengers came to them with clear proofs, they rejoiced in what they had of knowledge.”(100) And since they do not perceive more than this, they are inevitably unable to desire more than that. This group of human beings who deal with the senses and nature and are destitute and poor in relation to what is beyond nature, even if they believe in God, they seek a God who is perceptible, just as the Children of Israel, despite witnessing all those miracles—such as crossing the sea without their feet getting wet: “Strike for them a dry path through the sea”(101) and the drowning of Pharaoh who was pursuing them: “So there covered them from the sea that which covered them”(102)—after seeing an idol-worshipping group, requested from Moses, the one who spoke with God, a visible god: “O Moses, make for us a god just as they have gods.”(103)

Of course, the Qur’an also opens the path of understanding knowledge (maʿārif) to those who have surrendered to the senses and nature and whose perception does not go beyond the boundaries of perceptibles and natural things and who consider sensory sciences the axis of pride and value, and it acknowledges the truth-seeking of some who traverse that path and perceive some supernatural matters. But it reproaches those who are not pleased to traverse this path and journey from the perceptible to the intelligible: “Are those who know equal to those who do not know? Only those of understanding will remember”;(104) “What is [the matter] with these people that they can hardly understand any statement?”(105) And it commands the Prophet to turn away from them: “So turn away from whoever turns his back on Our message and desires not but the worldly life. That is their sum of knowledge” (53:29-30). This means maintain a beautiful separation (hijr jamīl) with them; it does not mean abandon them or do not speak with them and do not guide them, but rather that they should not be important to you.

In most cases where God commands separation (hijr), it is referred to as turning away (iʿrāḍ): “And turn away from them with gracious turning away.”(106) Gracious turning away (hijr jamīl) means do not give them a place in your heart; treat them at the level of an average or weak person and speak to them to the extent of completing the proof (itmām al-ḥujja) and do not abandon them, because no guardian can leave ignorant people without teaching and guidance, since they are in need of guidance. So the intention is that you should invest in them to the extent of completing the proof, but essential times and private sessions are not necessary for them.