interpret the law. If Sufyan acquired the learning in ten years, this man would need one hundred years. For the period of Sufyan’s natural study began at the age of reason. His disposition and abilities were slowly prepared and illuminated; they took lessons from everything and became like a match. But his counterpart at the present time, since his thought is submerged in philosophy, his mind plunged in politics, and his heart is giddy at the life of this world, his disposition and abilities have grown distant from interpretation of the law. For sure, they have become distant from interpretation of the Shari‘a to the degree they have been preoccupied with the modern sciences, and have remained backward in regard to it to the extent he has become learned in the physical sciences. Therefore, he may not say: “I am as intelligent as he was; why can’t I be on a par with him?” He does not have the right to say this and he cannot be on the same level as him.

The Fourth

THE FOURTH: The inclination to expand is present within a body for its growth and development. And, since it is from within, the inclination to expand leads to the perfection of the body. Whereas if it were from outside it, it would rip the body’s skin; it would destroy it; it would not expand it. In the same way, when the inclination to expand and will to interpret the law were present in those people who were within the sphere of Islam by way of the door of perfect taqwa and the path of conforming to the essential teachings of Islam, like the righteous early generations, it was a perfection and a being perfected. But if such an inclination and desire are present in those who give up the essentials, prefer the life of this world to that of the hereafter, and are tainted with materialist philosophy, it is instrumental in destroying the body of Islam and casting off the chain of the Shari‘a from the neck.

The Fifth

THE FIFTH: Three points of view make interpretation of the law earthly at this time, and prevent it being heavenly. Whereas the Shari‘a is heavenly, revealed, and since interpretations of it disclose its hidden ordinances, they also are heavenly.

The First

The First: The wisdom in an ordinance is one thing, while the reason for it is something different. Wisdom and benefit are the cause of its choice, not the means of its being necessitated and created. While the reason for it is the means for its existence. For example, the obligatory prayers are shortened while travelling; two rak’ats are performed. The reason for this permission of the Shari‘a is the journey, while its wisdom is the hardship. If there is a journey but no hardship, the prayers are still shortened. For the reason exists. But if there is no journey yet hardship, this may not