Sharpening Intuitive Knowledge : Sufi Storytelling for Instilling Virtues

In the classical ethics books that follow in the tradition of Naṣīr al-Dīn Ṭūsī (d. 653/1274), wisdom (ḥikma) is analyzed in two branches: theoretical wisdom (al-ḥikma al-naẓariyya) and practical wisdom (al-ḥikma al-ʿamaliyya) (Ṭūsī 1964, 27). Although it is advisable to acquire theoretical wisdom on its own, it does not guarantee a virtuous life (Ṭūsī 1964, 259).

Al-Ghazālī (d. 505/1111) emphasizes this idea in the introduction of his tract Ay Farzand (“O Son”), which he wrote to one of his students who had requested some advice: “O son, know that giving advice is easy. The difficulty lies in accepting (applying) the advice” (al-Ghazālī 1333, 92). As one reads the tract further, al-Ghazālī’s message becomes clear: Real knowledge can only be attained by practicing knowledge that is learned.

Since real knowledge (ḥikma), according to Sufis, is to see “things” as they really are, and since this seeing can only occur through the eye of the heart, in order to achieve real knowledge, the most important duty of a sālik is to purify their soul from all vices.

Miskawayh (d. 421/1030) regards wisdom (ḥikma) as something that cannot be achieved purely through intellectual pursuit. Instead, one reaches wisdom by linking intellectual pursuit with action: “Thus, the first, or theoretical, perfection is with respect to the other, or practical, perfection as form is to matter. Neither can be complete without the other, for knowledge is a beginning and action an end. A beginning without an end is wasted, while an end without a beginning is impossible” (Miskawayh 1968, 37). For scholars of ethics, it was inconceivable that someone with bad character traits could be wise or vice versa.

Other Information

Published in: Behind the Story: Ethical Readings of Qurʾānic Narratives
License: https://creativecommons.org/licenses/by-nc/4.0/
See chapter on publisher's website: https://dx.doi.org/10.1163/9789004683167_009